Discovery BoxJohn 1:1
Context1:1 In the beginning 1 was the Word, and the Word was with God, 2 and the Word was fully God. 3
John 3:1-36
Context3:1 Now a certain man, a Pharisee 4 named Nicodemus, who was a member of the Jewish ruling council, 5 3:2 came to Jesus 6 at night 7 and said to him, “Rabbi, we know that you are a teacher who has come from God. For no one could perform the miraculous signs 8 that you do unless God is with him.” 3:3 Jesus replied, 9 “I tell you the solemn truth, 10 unless a person is born from above, 11 he cannot see the kingdom of God.” 12 3:4 Nicodemus said to him, “How can a man be born when he is old? He cannot enter his mother’s womb and be born a second time, can he?” 13
3:5 Jesus answered, “I tell you the solemn truth, 14 unless a person is born of water and spirit, 15 he cannot enter the kingdom of God. 3:6 What is born of the flesh is flesh, 16 and what is born of the Spirit is spirit. 3:7 Do not be amazed that I said to you, ‘You must all 17 be born from above.’ 18 3:8 The wind 19 blows wherever it will, and you hear the sound it makes, but do not know where it comes from and where it is going. So it is with everyone who is born of the Spirit.” 20
3:9 Nicodemus replied, 21 “How can these things be?” 22 3:10 Jesus answered, 23 “Are you the teacher of Israel and yet you don’t understand these things? 24 3:11 I tell you the solemn truth, 25 we speak about what we know and testify about what we have seen, but 26 you people 27 do not accept our testimony. 28 3:12 If I have told you people 29 about earthly things and you don’t believe, how will you believe if I tell you about heavenly things? 30 3:13 No one 31 has ascended 32 into heaven except the one who descended from heaven – the Son of Man. 33 3:14 Just as 34 Moses lifted up the serpent 35 in the wilderness, 36 so must the Son of Man be lifted up, 37 3:15 so that everyone who believes in him may have eternal life.” 38
3:16 For this is the way 39 God loved the world: He gave his one and only 40 Son, so that everyone who believes in him will not perish 41 but have eternal life. 42 3:17 For God did not send his Son into the world to condemn the world, 43 but that the world should be saved through him. 3:18 The one who believes in him is not condemned. 44 The one who does not believe has been condemned 45 already, because he has not believed in the name of the one and only 46 Son of God. 3:19 Now this is the basis for judging: 47 that the light has come into the world and people 48 loved the darkness rather than the light, because their deeds were evil. 3:20 For everyone who does evil deeds hates the light and does not come to the light, so that their deeds will not be exposed. 3:21 But the one who practices the truth comes to the light, so that it may be plainly evident that his deeds have been done in God. 49
3:22 After this, 50 Jesus and his disciples came into Judean territory, and there he spent time with them and was baptizing. 3:23 John 51 was also baptizing at Aenon near Salim, 52 because water was plentiful there, and people were coming 53 to him 54 and being baptized. 3:24 (For John had not yet been thrown into prison.) 55
3:25 Now a dispute came about between some of John’s disciples and a certain Jew 56 concerning ceremonial washing. 57 3:26 So they came to John and said to him, “Rabbi, the one who was with you on the other side of the Jordan River, 58 about whom you testified – see, he is baptizing, and everyone is flocking to him!”
3:27 John replied, 59 “No one can receive anything unless it has been given to him from heaven. 3:28 You yourselves can testify that I said, ‘I am not the Christ,’ 60 but rather, ‘I have been sent before him.’ 3:29 The one who has the bride is the bridegroom. The friend of the bridegroom, who stands by and listens for him, rejoices greatly 61 when he hears the bridegroom’s voice. This then is my joy, and it is complete. 62 3:30 He must become more important while I become less important.” 63
3:31 The one who comes from above is superior to all. 64 The one who is from the earth belongs to the earth and speaks about earthly things. 65 The one who comes from heaven 66 is superior to all. 67 3:32 He testifies about what he has seen and heard, but no one accepts his testimony. 3:33 The one who has accepted his testimony has confirmed clearly that God is truthful. 68 3:34 For the one whom God has sent 69 speaks the words of God, for he does not give the Spirit sparingly. 70 3:35 The Father loves the Son and has placed all things under his authority. 71 3:36 The one who believes in the Son has eternal life. The one who rejects 72 the Son will not see life, but God’s wrath 73 remains 74 on him.
John 7:1-53
Context7:1 After this 75 Jesus traveled throughout Galilee. 76 He 77 stayed out of Judea 78 because the Jewish leaders 79 wanted 80 to kill him. 7:2 Now the Jewish feast of Tabernacles 81 was near. 82 7:3 So Jesus’ brothers 83 advised him, “Leave here and go to Judea so your disciples may see your miracles that you are performing. 84 7:4 For no one who seeks to make a reputation for himself 85 does anything in secret. 86 If you are doing these things, show yourself to the world.” 7:5 (For not even his own brothers believed in him.) 87
7:6 So Jesus replied, 88 “My time 89 has not yet arrived, 90 but you are ready at any opportunity! 91 7:7 The world cannot hate you, but it hates me, because I am testifying about it that its deeds are evil. 7:8 You go up 92 to the feast yourselves. I am not going up to this feast 93 because my time 94 has not yet fully arrived.” 95 7:9 When he had said this, he remained in Galilee.
7:10 But when his brothers had gone up to the feast, then Jesus 96 himself also went up, not openly but in secret. 7:11 So the Jewish leaders 97 were looking for him at the feast, asking, “Where is he?” 98 7:12 There was 99 a lot of grumbling 100 about him among the crowds. 101 Some were saying, “He is a good man,” but others, “He deceives the common people.” 102 7:13 However, no one spoke openly about him for fear of the Jewish leaders. 103
7:14 When the feast was half over, Jesus went up to the temple courts 104 and began to teach. 105 7:15 Then the Jewish leaders 106 were astonished 107 and said, “How does this man know so much when he has never had formal instruction?” 108 7:16 So Jesus replied, 109 “My teaching is not from me, but from the one who sent me. 110 7:17 If anyone wants to do God’s will, 111 he will know about my teaching, whether it is from God or whether I speak from my own authority. 112 7:18 The person who speaks on his own authority 113 desires 114 to receive honor 115 for himself; the one who desires 116 the honor 117 of the one who sent him is a man of integrity, 118 and there is no unrighteousness in him. 7:19 Hasn’t Moses given you the law? Yet not one of you keeps 119 the law! Why do you want 120 to kill me?”
7:20 The crowd 121 answered, “You’re possessed by a demon! 122 Who is trying to kill you?” 123 7:21 Jesus replied, 124 “I performed one miracle 125 and you are all amazed. 126 7:22 However, because Moses gave you the practice of circumcision 127 (not that it came from Moses, but from the forefathers), you circumcise a male child 128 on the Sabbath. 7:23 But if a male child 129 is circumcised 130 on the Sabbath so that the law of Moses is not broken, 131 why are you angry with me because I made a man completely well 132 on the Sabbath? 7:24 Do not judge according to external appearance, 133 but judge with proper 134 judgment.”
7:25 Then some of the residents of Jerusalem 135 began to say, “Isn’t this the man 136 they are trying 137 to kill? 7:26 Yet here he is, speaking publicly, 138 and they are saying nothing to him. 139 Do the rulers really know that this man 140 is the Christ? 141 7:27 But we know where this man 142 comes from. 143 Whenever the Christ 144 comes, no one will know where he comes from.” 145
7:28 Then Jesus, while teaching in the temple courts, 146 cried out, 147 “You both know me and know where I come from! 148 And I have not come on my own initiative, 149 but the one who sent me 150 is true. You do not know him, 151 7:29 but 152 I know him, because I have come from him 153 and he 154 sent me.”
7:30 So then they tried to seize Jesus, 155 but no one laid a hand on him, because his time 156 had not yet come. 7:31 Yet many of the crowd 157 believed in him and said, “Whenever the Christ 158 comes, he won’t perform more miraculous signs than this man did, will he?” 159
7:32 The Pharisees 160 heard the crowd 161 murmuring these things about Jesus, 162 so the chief priests and the Pharisees sent officers 163 to arrest him. 164 7:33 Then Jesus said, “I will be with you for only a little while longer, 165 and then 166 I am going to the one who sent me. 7:34 You will look for me 167 but will not find me, and where I am you cannot come.”
7:35 Then the Jewish leaders 168 said to one another, “Where is he 169 going to go that we cannot find him? 170 He is not going to go to the Jewish people dispersed 171 among the Greeks and teach the Greeks, is he? 172 7:36 What did he mean by saying, 173 ‘You will look for me 174 but will not find me, and where I am you cannot come’?”
7:37 On the last day of the feast, the greatest day, 175 Jesus stood up and shouted out, 176 “If anyone is thirsty, let him come to me, and 7:38 let the one who believes in me drink. 177 Just as the scripture says, ‘From within him 178 will flow rivers of living water.’” 179 7:39 (Now he said this about the Spirit, whom those who believed in him were going to receive, for the Spirit had not yet been given, 180 because Jesus was not yet glorified.) 181
7:40 When they heard these words, some of the crowd 182 began to say, “This really 183 is the Prophet!” 184 7:41 Others said, “This is the Christ!” 185 But still others said, “No, 186 for the Christ doesn’t come from Galilee, does he? 187 7:42 Don’t the scriptures say that the Christ is a descendant 188 of David 189 and comes from Bethlehem, 190 the village where David lived?” 191 7:43 So there was a division in the crowd 192 because of Jesus. 193 7:44 Some of them were wanting to seize him, but no one laid a hand on him. 194
7:45 Then the officers 195 returned 196 to the chief priests and Pharisees, 197 who said to them, “Why didn’t you bring him back with you?” 198 7:46 The officers replied, “No one ever spoke like this man!” 7:47 Then the Pharisees answered, 199 “You haven’t been deceived too, have you? 200 7:48 None of the rulers 201 or the Pharisees have believed in him, have they? 202 7:49 But this rabble 203 who do not know the law are accursed!”
7:50 Nicodemus, who had gone to Jesus 204 before and who was one of the rulers, 205 said, 206 7:51 “Our law doesn’t condemn 207 a man unless it first hears from him and learns 208 what he is doing, does it?” 209 7:52 They replied, 210 “You aren’t from Galilee too, are you? 211 Investigate carefully and you will see that no prophet 212 comes from Galilee!”
[1:1] 1 sn In the beginning. The search for the basic “stuff” out of which things are made was the earliest one in Greek philosophy. It was attended by the related question of “What is the process by which the secondary things came out of the primary one (or ones)?,” or in Aristotelian terminology, “What is the ‘beginning’ (same Greek word as beginning, John 1:1) and what is the origin of the things that are made?” In the New Testament the word usually has a temporal sense, but even BDAG 138 s.v. ἀρχή 3 lists a major category of meaning as “the first cause.” For John, the words “In the beginning” are most likely a conscious allusion to the opening words of Genesis – “In the beginning.” Other concepts which occur prominently in Gen 1 are also found in John’s prologue: “life” (1:4) “light” (1:4) and “darkness” (1:5). Gen 1 describes the first (physical) creation; John 1 describes the new (spiritual) creation. But this is not to play off a false dichotomy between “physical” and “spiritual”; the first creation was both physical and spiritual. The new creation is really a re-creation, of the spiritual (first) but also the physical. (In spite of the common understanding of John’s “spiritual” emphasis, the “physical” re-creation should not be overlooked; this occurs in John 2 with the changing of water into wine, in John 11 with the resurrection of Lazarus, and the emphasis of John 20-21 on the aftermath of Jesus’ own resurrection.)
[1:1] 2 tn The preposition πρός (pros) implies not just proximity, but intimate personal relationship. M. Dods stated, “Πρός …means more than μετά or παρά, and is regularly employed in expressing the presence of one person with another” (“The Gospel of St. John,” The Expositor’s Greek Testament, 1:684). See also Mark 6:3, Matt 13:56, Mark 9:19, Gal 1:18, 2 John 12.
[1:1] 3 tn Or “and what God was the Word was.” Colwell’s Rule is often invoked to support the translation of θεός (qeos) as definite (“God”) rather than indefinite (“a god”) here. However, Colwell’s Rule merely permits, but does not demand, that a predicate nominative ahead of an equative verb be translated as definite rather than indefinite. Furthermore, Colwell’s Rule did not deal with a third possibility, that the anarthrous predicate noun may have more of a qualitative nuance when placed ahead of the verb. A definite meaning for the term is reflected in the traditional rendering “the word was God.” From a technical standpoint, though, it is preferable to see a qualitative aspect to anarthrous θεός in John 1:1c (ExSyn 266-69). Translations like the NEB, REB, and Moffatt are helpful in capturing the sense in John 1:1c, that the Word was fully deity in essence (just as much God as God the Father). However, in contemporary English “the Word was divine” (Moffatt) does not quite catch the meaning since “divine” as a descriptive term is not used in contemporary English exclusively of God. The translation “what God was the Word was” is perhaps the most nuanced rendering, conveying that everything God was in essence, the Word was too. This points to unity of essence between the Father and the Son without equating the persons. However, in surveying a number of native speakers of English, some of whom had formal theological training and some of whom did not, the editors concluded that the fine distinctions indicated by “what God was the Word was” would not be understood by many contemporary readers. Thus the translation “the Word was fully God” was chosen because it is more likely to convey the meaning to the average English reader that the Logos (which “became flesh and took up residence among us” in John 1:14 and is thereafter identified in the Fourth Gospel as Jesus) is one in essence with God the Father. The previous phrase, “the Word was with God,” shows that the Logos is distinct in person from God the Father.
[3:1] 4 sn See the note on Pharisees in 1:24.
[3:1] 5 tn Grk “a ruler of the Jews” (denoting a member of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews).
[3:2] 7 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[3:2] 8 tn Or “during the night.”
[3:2] 9 sn The reference to signs (σημεῖα, shmeia) forms a link with John 2:23-25. Those people in Jerusalem believed in Jesus because of the signs he had performed. Nicodemus had apparently seen them too. But for Nicodemus all the signs meant is that Jesus was a great teacher sent from God. His approach to Jesus was well-intentioned but theologically inadequate; he had failed to grasp the messianic implications of the miraculous signs.
[3:3] 10 tn Grk “answered and said to him.”
[3:3] 11 tn Grk “Truly, truly, I say to you.”
[3:3] 12 tn The word ἄνωθεν (anwqen) has a double meaning, either “again” (in which case it is synonymous with παλίν [palin]) or “from above” (BDAG 92 s.v. ἄνωθεν). This is a favorite technique of the author of the Fourth Gospel, and it is lost in almost all translations at this point. John uses the word 5 times, in 3:3, 7; 3:31; 19:11 and 23. In the latter 3 cases the context makes clear that it means “from above.” Here (3:3, 7) it could mean either, but the primary meaning intended by Jesus is “from above.” Nicodemus apparently understood it the other way, which explains his reply, “How can a man be born when he is old? He can’t enter his mother’s womb a second time and be born, can he?” The author uses the technique of the “misunderstood question” often to bring out a particularly important point: Jesus says something which is misunderstood by the disciples or (as here) someone else, which then gives Jesus the opportunity to explain more fully and in more detail what he really meant.
[3:3] 13 sn What does Jesus’ statement about not being able to see the kingdom of God mean within the framework of John’s Gospel? John uses the word kingdom (βασιλεία, basileia) only 5 times (3:3, 5; 18:36 [3x]). Only here is it qualified with the phrase of God. The fact that John does not stress the concept of the kingdom of God does not mean it is absent from his theology, however. Remember the messianic implications found in John 2, both the wedding and miracle at Cana and the cleansing of the temple. For Nicodemus, the term must surely have brought to mind the messianic kingdom which Messiah was supposed to bring. But Nicodemus had missed precisely this point about who Jesus was. It was the Messiah himself with whom Nicodemus was speaking. Whatever Nicodemus understood, it is clear that the point is this: He misunderstood Jesus’ words. He over-literalized them, and thought Jesus was talking about repeated physical birth, when he was in fact referring to new spiritual birth.
[3:4] 13 tn The grammatical structure of the question in Greek presupposes a negative reply.
[3:5] 16 tn Grk “Truly, truly, I say to you.”
[3:5] 17 tn Or “born of water and wind” (the same Greek word, πνεύματος [pneumatos], may be translated either “spirit/Spirit” or “wind”).
[3:6] 19 sn What is born of the flesh is flesh, i.e., what is born of physical heritage is physical. (It is interesting to compare this terminology with that of the dialogue in John 4, especially 4:23, 24.) For John the “flesh” (σάρξ, sarx) emphasizes merely the weakness and mortality of the creature – a neutral term, not necessarily sinful as in Paul. This is confirmed by the reference in John 1:14 to the Logos becoming “flesh.” The author avoids associating sinfulness with the incarnate Christ.
[3:7] 22 tn “All” has been supplied to indicate the plural pronoun in the Greek text.
[3:7] 23 tn Or “born again.” The same Greek word with the same double meaning occurs in v. 3.
[3:8] 25 tn The same Greek word, πνεύματος (pneumatos), may be translated “wind” or “spirit.”
[3:8] 26 sn Again, the physical illustrates the spiritual, although the force is heightened by the word-play here on wind-spirit (see the note on wind at the beginning of this verse). By the end of the verse, however, the final usage of πνεύματος (pneumatos) refers to the Holy Spirit.
[3:9] 28 tn Grk “Nicodemus answered and said to him.”
[3:9] 29 sn “How can these things be?” is Nicodemus’ answer. It is clear that at this time he has still not grasped what Jesus is saying. Note also that this is the last appearance of Nicodemus in the dialogue. Having served the purpose of the author, at this point he disappears from the scene. As a character in the narrative, he has served to illustrate the prevailing Jewish misunderstanding of Jesus’ teaching about the necessity of a new, spiritual birth from above. Whatever parting words Nicodemus might have had with Jesus, the author does not record them.
[3:10] 31 tn Grk “Jesus answered and said to him.”
[3:10] 32 sn Jesus’ question “Are you the teacher of Israel and yet you don’t understand these things?” implies that Nicodemus had enough information at his disposal from the OT scriptures to have understood Jesus’ statements about the necessity of being born from above by the regenerating work of the Spirit. Isa 44:3-5 and Ezek 37:9-10 are passages Nicodemus might have known which would have given him insight into Jesus’ words. Another significant passage which contains many of these concepts is Prov 30:4-5.
[3:11] 34 tn Grk “Truly, truly, I say to you.”
[3:11] 35 tn Here καί (kai) has been translated as “but” to show the contrast present in the context.
[3:11] 36 tn The word “people” is not in the Greek text, but is supplied in the translation to indicate that the verb is second person plural (referring to more than Nicodemus alone).
[3:11] 37 sn Note the remarkable similarity of Jesus’ testimony to the later testimony of the Apostle John himself in 1 John 1:2: “And we have seen and testify and report to you the eternal life which was with the Father and was revealed to us.” This is only one example of how thoroughly the author’s own thoughts were saturated with the words of Jesus (and also how difficult it is to distinguish the words of Jesus from the words of the author in the Fourth Gospel).
[3:12] 37 tn The word “people” is not in the Greek text, but is supplied to indicate that the verb is second person plural (referring to more than Nicodemus alone).
[3:12] 38 sn Obviously earthly things and heavenly things are in contrast, but what is the contrast? What are earthly things which Jesus has just spoken to Nicodemus? And through him to others – this is not the first instance of the plural pronoun, see v. 7, you must all. Since Nicodemus began with a plural (we know, v. 2) Jesus continues it, and through Nicodemus addresses a broader audience. It makes most sense to take this as a reference to the things Jesus has just said (and the things he is about to say, vv. 13-15). If this is the case (and it seems the most natural explanation) then earthly things are not necessarily strictly physical things, but are so called because they take place on earth, in contrast to things like v. 16, which take place in heaven. Some have added the suggestion that the things are called earthly because physical analogies (birth, wind, water) are used to describe them. This is possible, but it seems more probable that Jesus calls these things earthly because they happen on earth (even though they are spiritual things). In the context, taking earthly things as referring to the words Jesus has just spoken fits with the fact that Nicodemus did not believe. And he would not after hearing heavenly things either, unless he first believed in the earthly things – which included the necessity of a regenerating work from above, by the Holy Spirit.
[3:13] 40 tn Grk “And no one.”
[3:13] 41 sn The verb ascended is a perfect tense in Greek (ἀναβέβηκεν, anabebhken) which seems to look at a past, completed event. (This is not as much of a problem for those who take Jesus’ words to end at v. 12, and these words to be a comment by the author, looking back on Jesus’ ascension.) As a saying of Jesus, these words are a bit harder to explain. Note, however, the lexical similarities with 1:51: “ascending,” “descending,” and “son of man.” Here, though, the ascent and descent is accomplished by the Son himself, not the angels as in 1:51. There is no need to limit this saying to Jesus’ ascent following the resurrection, however; the point of the Jacob story (Gen 28), which seems to be the background for 1:51, is the freedom of communication and relationship between God and men (a major theme of John’s Gospel). This communication comes through the angels in Gen 28 (and John 1:51); but here (most appropriately) it comes directly through the Son of Man. Although Jesus could be referring to a prior ascent, after an appearance as the preincarnate Son of Man, more likely he is simply pointing out that no one from earth has ever gone up to heaven and come down again. The Son, who has come down from heaven, is the only one who has been ‘up’ there. In both Jewish intertestamental literature and later rabbinic accounts, Moses is portrayed as ascending to heaven to receive the Torah and descending to distribute it to men (e.g., Targum Ps 68:19.) In contrast to these Jewish legends, the Son is the only one who has ever made the ascent and descent.
[3:13] 42 tc Most witnesses, including a few important ones (A[*] Θ Ψ 050 Ë1,13 Ï latt syc,p,h), have at the end of this verse “the one who is in heaven” (ὁ ὢν ἐν τῷ οὐρανῷ, Jo wn en tw ouranw). A few others have variations on this phrase, such as “who was in heaven” (e syc), or “the one who is from heaven” (0141 pc sys). The witnesses normally considered the best, along with several others, lack the phrase in its entirety (Ì66,75 א B L T Ws 083 086 33 1241 pc co). On the one hand, if the reading ὁ ὢν ἐν τῷ οὐρανῷ is authentic it may suggest that while Jesus was speaking to Nicodemus he spoke of himself as in heaven even while he was on earth. If that is the case, one could see why variations from this hard saying arose: “who was in heaven,” “the one who is from heaven,” and omission of the clause. At the same time, such a saying could be interpreted (though with difficulty) as part of the narrator’s comments rather than Jesus’ statement to Nicodemus, alleviating the problem. And if v. 13 was viewed in early times as the evangelist’s statement, “the one who is in heaven” could have crept into the text through a marginal note. Other internal evidence suggests that this saying may be authentic. The adjectival participle, ὁ ὤν, is used in the Fourth Gospel more than any other NT book (though the Apocalypse comes in a close second), and frequently with reference to Jesus (1:18; 6:46; 8:47). It may be looking back to the LXX of Exod 3:14 (ἐγώ εἰμι ὁ ὤν). Especially since this exact construction is not necessary to communicate the location of the Son of Man, its presence in many witnesses here may suggest authenticity. Further, John uses the singular of οὐρανός (ourano", “heaven”) in all 18 instances of the word in this Gospel, and all but twice with the article (only 1:32 and 6:58 are anarthrous, and even in the latter there is significant testimony to the article). At the same time, the witnesses that lack this clause are very weighty and must not be discounted. Generally speaking, if other factors are equal, the reading of such
[3:14] 43 tn Grk “And just as.”
[3:14] 44 sn Or the snake, referring to the bronze serpent mentioned in Num 21:9.
[3:14] 45 sn An allusion to Num 21:5-9.
[3:14] 46 sn So must the Son of Man be lifted up. This is ultimately a prediction of Jesus’ crucifixion. Nicodemus could not have understood this, but John’s readers, the audience to whom the Gospel is addressed, certainly could have (compare the wording of John 12:32). In John, being lifted up refers to one continuous action of ascent, beginning with the cross but ending at the right hand of the Father. Step 1 is Jesus’ death; step 2 is his resurrection; and step 3 is the ascension back to heaven. It is the upward swing of the “pendulum” which began with the incarnation, the descent of the Word become flesh from heaven to earth (cf. Paul in Phil 2:5-11). See also the note on the title Son of Man in 1:51.
[3:15] 46 tn This is the first use of the term ζωὴν αἰώνιον (zwhn aiwnion) in the Gospel, although ζωή (zwh) in chap. 1 is to be understood in the same way without the qualifying αἰώνιος (aiwnios).
[3:16] 49 tn Or “this is how much”; or “in this way.” The Greek adverb οὕτως (Joutws) can refer (1) to the degree to which God loved the world, that is, to such an extent or so much that he gave his own Son (see R. E. Brown, John [AB], 1:133-34; D. A. Carson, John, 204) or (2) simply to the manner in which God loved the world, i.e., by sending his own son (see R. H. Gundry and R. W. Howell, “The Sense and Syntax of John 3:14-17 with Special Reference to the Use of Οὕτως…ὥστε in John 3:16,” NovT 41 [1999]: 24-39). Though the term more frequently refers to the manner in which something is done (see BDAG 741-42 s.v. οὕτω/οὕτως), the following clause involving ὥστε (Jwste) plus the indicative (which stresses actual, but [usually] unexpected result) emphasizes the greatness of the gift God has given. With this in mind, then, it is likely (3) that John is emphasizing both the degree to which God loved the world as well as the manner in which He chose to express that love. This is in keeping with John’s style of using double entendre or double meaning. Thus, the focus of the Greek construction here is on the nature of God's love, addressing its mode, intensity, and extent.
[3:16] 50 tn Although this word is often translated “only begotten,” such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clement 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant. 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means “one-of-a-kind” and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God (τέκνα θεοῦ, tekna qeou), Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 1:18, 3:16, and 3:18).
[3:16] 51 tn In John the word ἀπόλλυμι (apollumi) can mean either (1) to be lost (2) to perish or be destroyed, depending on the context.
[3:16] 52 sn The alternatives presented are only two (again, it is typical of Johannine thought for this to be presented in terms of polar opposites): perish or have eternal life.
[3:17] 52 sn That is, “to judge the world to be guilty and liable to punishment.”
[3:18] 57 tn See the note on the term “one and only” in 3:16.
[3:19] 58 tn Or “this is the reason for God judging,” or “this is how judgment works.”
[3:19] 59 tn Grk “and men,” but in a generic sense, referring to people of both genders (as “everyone” in v. 20 makes clear).
[3:21] 61 sn John 3:16-21 provides an introduction to the (so-called) “realized” eschatology of the Fourth Gospel: Judgment has come; eternal life may be possessed now, in the present life, as well as in the future. The terminology “realized eschatology” was originally coined by E. Haenchen and used by J. Jeremias in discussion with C. H. Dodd, but is now characteristically used to describe Dodd’s own formulation. See L. Goppelt, Theology of the New Testament, 1:54, note 10, and R. E. Brown (John [AB], 1:cxvii-cxviii) for further discussion. Especially important to note is the element of choice portrayed in John’s Gospel. If there is a twofold reaction to Jesus in John’s Gospel, it should be emphasized that that reaction is very much dependent on a person’s choice, a choice that is influenced by his way of life, whether his deeds are wicked or are done in God (John 3:20-21). For John there is virtually no trace of determinism at the surface. Only when one looks beneath the surface does one find statements like “no one can come to me, unless the Father who sent me draws him” (John 6:44).
[3:22] 64 tn This section is related loosely to the preceding by μετὰ ταῦτα (meta tauta). This constitutes an indefinite temporal reference; the intervening time is not specified.
[3:23] 67 sn John refers to John the Baptist.
[3:23] 68 tn The precise locations of Αἰνών (Ainwn) and Σαλείμ (Saleim) are unknown. Three possibilities are suggested: (1) In Perea, which is in Transjordan (cf. 1:28). Perea is just across the river from Judea. (2) In the northern Jordan Valley, on the west bank some 8 miles [13 km] south of Scythopolis. But with the Jordan River so close, the reference to abundant water (3:23) seems superfluous. (3) Thus Samaria has been suggested. 4 miles (6.6 km) east of Shechem is a town called Salim, and 8 miles (13 km) northeast of Salim lies modern Ainun. In the general vicinity are many springs. Because of the meanings of the names (Αἰνών = “springs” in Aramaic and Σαλείμ = Salem, “peace”) some have attempted to allegorize here that John the Baptist is near salvation. Obviously there is no need for this. It is far more probable that the author has in mind real places, even if their locations cannot be determined with certainty.
[3:23] 69 tn Or “people were continually coming.”
[3:23] 70 tn The words “to him” are not in the Greek text, but are implied.
[3:24] 70 sn This is a parenthetical note by the author.
[3:25] 73 tc Was this dispute between the Baptist’s disciples and an individual Judean (᾿Ιουδαίου, Ioudaiou) or representatives of the Jewish authorities (᾿Ιουδαίων, Ioudaiwn)? There is good external support for the plural ᾿Ιουδαίων (Ì66 א* Θ Ë1,13 565 al latt), but the external evidence for the singular ᾿Ιουδαίου is slightly stronger ({Ì75 א2 A B L Ψ 33 1241 the majority of Byzantine minuscules and others}).
[3:25] 74 tn Or “ceremonial cleansing,” or “purification.”
[3:26] 76 tn “River” is not in the Greek text but is supplied for clarity.
[3:27] 79 tn Grk “answered and said.”
[3:28] 82 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[3:29] 85 tn Grk “rejoices with joy” (an idiom).
[3:29] 86 tn Grk “Therefore this my joy is fulfilled.”
[3:30] 88 sn Some interpreters extend the quotation of John the Baptist’s words through v. 36.
[3:31] 91 tn Or “is above all.”
[3:31] 92 tn Grk “speaks from the earth.”
[3:31] 93 sn The one who comes from heaven refers to Christ. As in John 1:1, the Word’s preexistence is indicated here.
[3:31] 94 tc Ì75 א* D Ë1 565 as well as several versions and fathers lack the phrase “is superior to all” (ἐπάνω πάντων ἐστίν, epanw pantwn estin). This effectively joins the last sentence of v. 31 with v. 32: “The one who comes from heaven testifies about what he has seen and heard, but no one accepts his testimony.” On the other side, the phrase may have been deleted because of perceived redundancy, since it duplicates what is said earlier in the verse. The witnesses that include ἐπάνω πάντων ἐστίν in both places are weighty and widespread (Ì36vid,66 א2 A B L Ws Θ Ψ 083 086 Ë13 33 Ï lat sys,p,h bo). On balance, the longer reading should probably be considered authentic.
[3:34] 98 tn Grk “for not by measure does he give the Spirit” (an idiom). Leviticus Rabbah 15:2 states: “The Holy Spirit rested on the prophets by measure.” Jesus is contrasted to this. The Spirit rests upon him without measure.
[3:35] 100 tn Grk “has given all things into his hand” (an idiom).
[3:36] 103 tn Or “refuses to believe,” or “disobeys.”
[3:36] 104 tn Or “anger because of evil,” or “punishment.”
[7:1] 106 sn Again, the transition is indicated by the imprecise temporal indicator After this. Clearly, though, the author has left out much of the events of Jesus’ ministry, because chap. 6 took place near the Passover (6:4). This would have been the Passover between winter/spring of
[7:1] 107 tn Grk “Jesus was traveling around in Galilee.”
[7:1] 108 tn Grk “For he.” Here γάρ (gar, “for”) has not been translated.
[7:1] 109 tn Grk “he did not want to travel around in Judea.”
[7:1] 110 tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase should be restricted to the Jewish authorities or leaders who were Jesus’ primary opponents.
[7:1] 111 tn Grk “were seeking.”
[7:2] 109 tn Or “feast of the Tents” (the feast where people lived in tents or shelters, which was celebrated in the autumn after harvest). John’s use of σκηνοπηγία (skhnophgia) for the feast of Tabernacles constitutes the only use of this term in the New Testament.
[7:2] 110 sn Since the present verse places these incidents at the feast of Tabernacles (
[7:3] 112 tn Grk “his brothers.”
[7:3] 113 tn Grk “your deeds that you are doing.”
[7:4] 115 tn Or “seeks to be well known.”
[7:4] 116 sn No one who seeks to make a reputation for himself does anything in secret means, in effect: “if you’re going to perform signs to authenticate yourself as Messiah, you should do them at Jerusalem.” (Jerusalem is where mainstream Jewish apocalyptic tradition held that Messiah would appear.)
[7:5] 118 sn This is a parenthetical note by the author.
[7:6] 121 tn Grk “Then Jesus said to them.”
[7:6] 122 tn Or “my opportunity.”
[7:6] 123 tn Or “is not yet here.”
[7:6] 124 tn Grk “your time is always ready.”
[7:8] 124 sn One always speaks of “going up” to Jerusalem in Jewish idiom, even though in western thought it is more common to speak of south as “down” (Jerusalem lies south of Galilee). The reason for the idiom is that Jerusalem was identified with Mount Zion in the OT, so that altitude was the issue.
[7:8] 125 tc Most
[7:8] 126 tn Although the word is καιρός (kairos) here, it parallels John’s use of ὥρα (Jwra) elsewhere as a reference to the time appointed for Jesus by the Father – the time of his return to the Father, characterized by his death, resurrection, and ascension (glorification). In the Johannine literature, synonyms are often interchanged for no apparent reason other than stylistic variation.
[7:8] 127 tn Or “my time has not yet come to an end” (a possible hint of Jesus’ death at Jerusalem); Grk “my time is not yet fulfilled.”
[7:10] 127 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:11] 130 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish authorities or leaders who were Jesus’ primary opponents. See the note on the phrase “the Jewish leaders” in v. 1.
[7:11] 131 tn Grk “Where is that one?”
[7:12] 133 tn Grk “And there was.”
[7:12] 134 tn Or “complaining.”
[7:12] 135 tn Or “among the common people” (as opposed to the religious authorities mentioned in the previous verse).
[7:13] 136 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish authorities or leaders who were Jesus’ primary opponents. See also the note on the phrase “the Jewish leaders” in v. 1.
[7:14] 139 tn Grk “to the temple.”
[7:14] 140 tn Or “started teaching.” An ingressive sense for the imperfect verb (“began to teach” or “started teaching”) fits well here, since the context implies that Jesus did not start his teaching at the beginning of the festival, but began when it was about half over.
[7:15] 142 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish authorities or leaders who were Jesus’ primary opponents. See the note on the phrase “the Jewish leaders” in v. 1.
[7:15] 143 tn Or “began to be astonished.” This imperfect verb could also be translated ingressively (“began to be astonished”), but for English stylistic reasons it is rendered as a simple past.
[7:15] 144 tn Grk “How does this man know learning since he has not been taught?” The implication here is not that Jesus never went to school (in all probability he did attend a local synagogue school while a youth), but that he was not the disciple of a particular rabbi and had not had formal or advanced instruction under a recognized rabbi (compare Acts 4:13 where a similar charge is made against Peter and John; see also Paul’s comment in Acts 22:3).
[7:16] 145 tn Grk “So Jesus answered and said to them.”
[7:16] 146 tn The phrase “the one who sent me” refers to God.
[7:17] 149 tn Grk “or whether I speak from myself.”
[7:18] 151 tn Grk “who speaks from himself.”
[7:18] 153 tn Or “praise”; Grk “glory.”
[7:18] 155 tn Or “praise”; Grk “glory.”
[7:18] 156 tn Or “is truthful”; Grk “is true.”
[7:19] 154 tn Or “accomplishes”; Grk “does.”
[7:20] 157 tn Or “The common people” (as opposed to the religious authorities mentioned in 7:15).
[7:20] 158 tn Grk “You have a demon!”
[7:20] 159 tn Grk “Who is seeking to kill you?”
[7:21] 160 tn Grk “Jesus answered and said to them.”
[7:21] 161 tn Grk “I did one deed.”
[7:21] 162 sn The “one miracle” that caused them all to be amazed was the last previous public miracle in Jerusalem recorded by the author, the healing of the paralyzed man in John 5:1-9 on the Sabbath. (The synoptic gospels record other Sabbath healings, but John does not mention them.)
[7:22] 163 tn Grk “gave you circumcision.”
[7:22] 164 tn Grk “a man.” While the text literally reads “circumcise a man” in actual fact the practice of circumcising male infants on the eighth day after birth (see Phil 3:5) is primarily what is in view here.
[7:23] 166 tn Grk “a man.” See the note on “male child” in the previous verse.
[7:23] 167 tn Grk “receives circumcision.”
[7:23] 168 sn If a male child is circumcised on the Sabbath so that the law of Moses is not broken. The Rabbis counted 248 parts to a man’s body. In the Talmud (b. Yoma 85b) R. Eleazar ben Azariah (ca.
[7:23] 169 tn Or “made an entire man well.”
[7:24] 169 tn Or “based on sight.”
[7:24] 170 tn Or “honest”; Grk “righteous.”
[7:25] 172 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[7:25] 173 tn Grk “Is it not this one.”
[7:26] 175 tn Or “speaking openly.”
[7:26] 176 sn They are saying nothing to him. Some people who had heard Jesus were so impressed with his teaching that they began to infer from the inactivity of the opposing Jewish leaders a tacit acknowledgment of Jesus’ claims.
[7:26] 178 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[7:27] 179 sn We know where this man comes from. The author apparently did not consider this objection worth answering. The true facts about Jesus’ origins were readily available for any reader who didn’t know already. Here is an instance where the author assumes knowledge about Jesus that is independent from the material he records.
[7:27] 180 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[7:27] 181 sn The view of these people regarding the Messiah that no one will know where he comes from reflects the idea that the origin of the Messiah is a mystery. In the Talmud (b. Sanhedrin 97a) Rabbi Zera taught: “Three come unawares: Messiah, a found article, and a scorpion.” Apparently OT prophetic passages like Mal 3:1 and Dan 9:25 were interpreted by some as indicating a sudden appearance of Messiah. It appears that this was not a universal view: The scribes summoned by Herod at the coming of the Magi in Matt 2 knew that the Messiah was to be born in Bethlehem. It is important to remember that Jewish messianic expectations in the early 1st century were not monolithic.
[7:28] 181 tn Grk “the temple.”
[7:28] 182 tn Grk “Then Jesus cried out in the temple, teaching and saying.”
[7:28] 183 sn You both know me and know where I come from! Jesus’ response while teaching in the temple is difficult – it appears to concede too much understanding to his opponents. It is best to take the words as irony: “So you know me and know where I am from, do you?” On the physical, literal level, they did know where he was from: Nazareth of Galilee (at least they thought they knew). But on another deeper (spiritual) level, they did not: He came from heaven, from the Father. Jesus insisted that he has not come on his own initiative (cf. 5:37), but at the bidding of the Father who sent him.
[7:28] 184 tn Grk “And I have not come from myself.”
[7:28] 185 tn The phrase “the one who sent me” refers to God.
[7:28] 186 tn Grk “the one who sent me is true, whom you do not know.”
[7:29] 184 tn Although the conjunction “but” is not in the Greek text, the contrast is implied (an omitted conjunction is called asyndeton).
[7:29] 185 tn The preposition παρά (para) followed by the genitive has the local sense preserved and can be used of one person sending another. This does not necessarily imply origin in essence or eternal generation.
[7:29] 186 tn Grk “and that one.”
[7:30] 187 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[7:31] 190 tn Or “The common people” (as opposed to the religious authorities).
[7:31] 191 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[7:31] 192 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “will he?”).
[7:32] 193 sn See the note on Pharisees in 1:24.
[7:32] 194 tn Or “The common people” (as opposed to the religious authorities like the Pharisees).
[7:32] 195 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[7:32] 196 tn Or “servants.” The “chief priests and Pharisees” is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26. As “servants” or “officers” of the Sanhedrin their representatives should be distinguished from the Levites serving as temple police (perhaps John 7:30 and 44; also John 8:20; 10:39; 19:6; Acts 4:3). Even when performing “police” duties such as here, their “officers” are doing so only as part of their general tasks (see K. H. Rengstorf, TDNT 8:540).
[7:32] 197 tn Grk “to seize him.” In the context of a deliberate attempt by the servants of the chief priests and Pharisees to detain Jesus, the English verb “arrest” conveys the point more effectively.
[7:33] 196 tn Grk “Yet a little I am with you.”
[7:33] 197 tn The word “then” is not in the Greek text, but is implied.
[7:35] 202 tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase is understood to refer to the Jewish authorities or leaders, since the Jewish leaders are mentioned in this context both before and after the present verse (7:32, 45).
[7:35] 204 tn Grk “will not find him.”
[7:35] 205 sn The Jewish people dispersed (Grk “He is not going to the Diaspora”). The Greek term diaspora (“dispersion”) originally meant those Jews not living in Palestine, but dispersed or scattered among the Gentiles.
[7:35] 206 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “is he?”).
[7:36] 205 tn Grk “What is this word that he said.”
[7:37] 208 sn There is a problem with the identification of this reference to the last day of the feast, the greatest day: It appears from Deut 16:13 that the feast went for seven days. Lev 23:36, however, makes it plain that there was an eighth day, though it was mentioned separately from the seven. It is not completely clear whether the seventh or eighth day was the climax of the feast, called here by the author the “last great day of the feast.” Since according to the Mishnah (m. Sukkah 4.1) the ceremonies with water and lights did not continue after the seventh day, it seems more probable that this is the day the author mentions.
[7:37] 209 tn Grk “Jesus stood up and cried out, saying.”
[7:38] 211 tn An alternate way of punctuating the Greek text of vv. 37-38 results in this translation: “If anyone is thirsty, let him come to me and drink. The one who believes in me, just as the scripture says, ‘From within him will flow rivers of living water.’” John 7:37-38 has been the subject of considerable scholarly debate. Certainly Jesus picks up on the literal water used in the ceremony and uses it figuratively. But what does the figure mean? According to popular understanding, it refers to the coming of the Holy Spirit to dwell in the believer. There is some difficulty in locating an OT text which speaks of rivers of water flowing from within such a person, but Isa 58:11 is often suggested: “The
[7:38] 212 tn Or “out of the innermost part of his person”; Grk “out of his belly.”
[7:38] 213 sn An OT quotation whose source is difficult to determine; Isa 44:3, 55:1, 58:11, and Zech 14:8 have all been suggested.
[7:39] 214 tn Grk “for the Spirit was not yet.” Although only B and a handful of other NT
[7:39] 215 sn This is a parenthetical note by the author.
[7:40] 217 tn Or “The common people” (as opposed to the religious authorities like the chief priests and Pharisees).
[7:40] 219 sn The Prophet is a reference to the “prophet like Moses” of Deut 18:15, by this time an eschatological figure in popular belief.
[7:41] 220 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[7:41] 221 tn An initial negative reply (“No”) is suggested by the causal or explanatory γάρ (gar) which begins the clause.
[7:41] 222 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “does he?”).
[7:42] 223 tn Grk “is from the seed” (an idiom for human descent).
[7:42] 224 sn An allusion to Ps 89:4.
[7:42] 225 sn An allusion to Mic 5:2.
[7:42] 226 tn Grk “the village where David was.”
[7:43] 226 tn Or “among the common people” (as opposed to the religious authorities like the chief priests and Pharisees).
[7:43] 227 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[7:44] 229 sn Compare John 7:30 regarding the attempt to seize Jesus.
[7:45] 232 tn Or “servants.” The “chief priests and Pharisees” is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26. As “servants” or “officers” of the Sanhedrin, their representatives should be distinguished from the Levites serving as temple police (perhaps John 7:30 and 44; also John 8:20; 10:39; 19:6; Acts 4:3). Even when performing ‘police’ duties such as here, their “officers” are doing so only as part of their general tasks (See K. H. Rengstorf, TDNT 8:540).
[7:45] 234 sn See the note on Pharisees in 1:24.
[7:45] 235 tn Grk “Why did you not bring him?” The words “back with you” are implied.
[7:47] 235 tn Grk “answered them.”
[7:47] 236 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “have you?”).
[7:48] 238 sn The chief priests and Pharisees (John 7:45) is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26. Likewise the term ruler here denotes a member of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same word (“ruler”) is used to describe Nicodemus in John 3:1, and Nicodemus also speaks up in this episode (John 7:50).
[7:48] 239 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “have they?”).
[7:49] 241 tn Grk “crowd.” “Rabble” is a good translation here because the remark by the Pharisees is so derogatory.
[7:50] 244 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[7:50] 245 tn Grk “who was one of them”; the referent (the rulers) has been specified in the translation for clarity.
[7:50] 246 tn Grk “said to them.”
[7:51] 249 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “does it?”).
[7:52] 250 tn Grk “They answered and said to him.”
[7:52] 251 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “are you?”).
[7:52] 252 tc At least one early and important ms (Ì66*) places the article before “prophet” (ὁ προφήτης, Jo profhths), making this a reference to the “prophet like Moses” mentioned in Deut 18:15.
[7:53] 253 tc This entire section, 7:53-8:11, traditionally known as the pericope adulterae, is not contained in the earliest and best
