John 1:15

1:15 John ¹  testified ²  about him and shouted out, ³  “This one was the one about whom I said, ‘He who comes after me is greater than I am, ⁴  because he existed before me.’”

John 7:37

Teaching About the Spirit

7:37 On the last day of the feast, the greatest day, ⁵  Jesus stood up and shouted out, ⁶  “If anyone is thirsty, let him come to me, and

John 8:12

Jesus as the Light of the World

8:12 Then Jesus spoke out again, ⁷  “I am the light of the world. ⁸  The one who follows me will never ⁹  walk in darkness, but will have the light of life.”

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

[1:15]  ² tn Or “bore witness.”

[1:15]  ³ tn Grk “and shouted out saying.” The participle λέγων (legwn) is redundant is English and has not been translated.

[1:15]  ⁴ tn Or “has a higher rank than I.”

[7:37]  ⁵ 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]  ⁶ tn Grk “Jesus stood up and cried out, saying.”

[8:12]  ⁹ tn Grk “Then again Jesus spoke to them saying.”

[8:12]  ¹⁰ sn The theory proposed by F. J. A. Hort (The New Testament in the Original Greek, vol. 2, Introduction; Appendix, 87-88), that the backdrop of 8:12 is the lighting of the candelabra in the court of women, may offer a plausible setting to the proclamation by Jesus that he is the light of the world. The last time that Jesus spoke in the narrative (assuming 7:53-8:11 is not part of the original text, as the textual evidence suggests) is in 7:38, where he was speaking to a crowd of pilgrims in the temple area. This is where he is found in the present verse, and he may be addressing the crowd again. Jesus’ remark has to be seen in view of both the prologue (John 1:4, 5) and the end of the discourse with Nicodemus (John 3:19-21). The coming of Jesus into the world provokes judgment: A choosing up of sides becomes necessary. The one who comes to the light, that is, who follows Jesus, will not walk in the darkness. The one who refuses to come, will walk in the darkness. In this contrast, there are only two alternatives. So it is with a person’s decision about Jesus. Furthermore, this serves as in implicit indictment of Jesus’ opponents, who still walk in the darkness, because they refuse to come to him. This sets up the contrast in chap. 9 between the man born blind, who receives both physical and spiritual sight, and the Pharisees (John 9:13, 15, 16) who have physical sight but remain in spiritual darkness.

[8:12]  ¹¹ tn The double negative οὐ μή (ou mh) is emphatic in 1st century Hellenistic Greek.