Discovery BoxJohn 18:1--20:31
Context18:1 When he had said these things, 1 Jesus went out with his disciples across the Kidron Valley. 2 There was an orchard 3 there, and he and his disciples went into it. 18:2 (Now Judas, the one who betrayed him, knew the place too, because Jesus had met there many times 4 with his disciples.) 5 18:3 So Judas obtained a squad of soldiers 6 and some officers of the chief priests and Pharisees. 7 They came to the orchard 8 with lanterns 9 and torches and weapons.
18:4 Then Jesus, because he knew everything that was going to happen to him, 10 came and asked them, “Who are you looking for?” 11 18:5 They replied, 12 “Jesus the Nazarene.” He told them, “I am he.” (Now Judas, the one who betrayed him, was standing there with them.) 13 18:6 So when Jesus 14 said to them, “I am he,” they retreated 15 and fell to the ground. 16 18:7 Then Jesus 17 asked them again, “Who are you looking for?” And they said, “Jesus the Nazarene.” 18:8 Jesus replied, 18 “I told you that I am he. If you are looking for 19 me, let these men 20 go.” 21 18:9 He said this 22 to fulfill the word he had spoken, 23 “I have not lost a single one of those whom you gave me.” 24
18:10 Then Simon Peter, who had a sword, pulled it out and struck the high priest’s slave, 25 cutting off his right ear. 26 (Now the slave’s name was Malchus.) 27 18:11 But Jesus said to Peter, “Put your sword back into its sheath! Am I not to drink the cup that the Father has given me?” 28
18:12 Then the squad of soldiers 29 with their commanding officer 30 and the officers of the Jewish leaders 31 arrested 32 Jesus and tied him up. 33 18:13 They 34 brought him first to Annas, for he was the father-in-law of Caiaphas, who was high priest that year. 35 18:14 (Now it was Caiaphas who had advised 36 the Jewish leaders 37 that it was to their advantage that one man die for the people.) 38
18:15 Simon Peter and another disciple followed them as they brought Jesus to Annas. 39 (Now the other disciple 40 was acquainted with the high priest, and he went with Jesus into the high priest’s courtyard.) 41 18:16 But Simon Peter was left standing outside by the door. So the other disciple who was acquainted with the high priest came out and spoke to the slave girl who watched the door, 42 and brought Peter inside. 18:17 The girl 43 who was the doorkeeper said to Peter, “You’re not one of this man’s disciples too, are you?” 44 He replied, 45 “I am not.” 18:18 (Now the slaves 46 and the guards 47 were standing around a charcoal fire they had made, warming themselves because it was cold. 48 Peter also was standing with them, warming himself.) 49
18:19 While this was happening, 50 the high priest questioned Jesus about his disciples and about his teaching. 51 18:20 Jesus replied, 52 “I have spoken publicly to the world. I always taught in the synagogues 53 and in the temple courts, 54 where all the Jewish people 55 assemble together. I 56 have said nothing in secret. 18:21 Why do you ask me? Ask those who heard what I said. 57 They 58 know what I said.” 18:22 When Jesus 59 had said this, one of the high priest’s officers who stood nearby struck him on the face and said, 60 “Is that the way you answer the high priest?” 18:23 Jesus replied, 61 “If I have said something wrong, 62 confirm 63 what is wrong. 64 But if I spoke correctly, why strike me?” 18:24 Then Annas sent him, still tied up, 65 to Caiaphas the high priest. 66
18:25 Meanwhile Simon Peter was standing in the courtyard 67 warming himself. They said to him, “You aren’t one of his disciples too, are you?” 68 Peter 69 denied it: “I am not!” 18:26 One of the high priest’s slaves, 70 a relative of the man whose ear Peter had cut off, 71 said, “Did I not see you in the orchard 72 with him?” 73 18:27 Then Peter denied it again, and immediately a rooster crowed. 74
18:28 Then they brought Jesus from Caiaphas to the Roman governor’s residence. 75 (Now it was very early morning.) 76 They 77 did not go into the governor’s residence 78 so they would not be ceremonially defiled, but could eat the Passover meal. 18:29 So Pilate came outside to them and said, “What accusation 79 do you bring against this man?” 80 18:30 They replied, 81 “If this man 82 were not a criminal, 83 we would not have handed him over to you.” 84
18:31 Pilate told them, 85 “Take him yourselves and pass judgment on him 86 according to your own law!” 87 The Jewish leaders 88 replied, 89 “We cannot legally put anyone to death.” 90 18:32 (This happened 91 to fulfill the word Jesus had spoken when he indicated 92 what kind of death he was going to die. 93 )
18:33 So Pilate went back into the governor’s residence, 94 summoned Jesus, and asked him, “Are you the king of the Jews?” 95 18:34 Jesus replied, 96 “Are you saying this on your own initiative, 97 or have others told you about me?” 18:35 Pilate answered, “I am not a Jew, am I? 98 Your own people 99 and your chief priests handed you over 100 to me. What have you done?”
18:36 Jesus replied, “My kingdom is not from this world. If my kingdom were from this world, my servants would be fighting to keep me from being 101 handed over 102 to the Jewish authorities. 103 But as it is, 104 my kingdom is not from here.” 18:37 Then Pilate said, 105 “So you are a king!” Jesus replied, “You say that I am a king. For this reason I was born, and for this reason I came into the world – to testify to the truth. Everyone who belongs to the truth listens to 106 my voice.” 18:38 Pilate asked, 107 “What is truth?” 108
When he had said this he went back outside to the Jewish leaders 109 and announced, 110 “I find no basis for an accusation 111 against him. 18:39 But it is your custom that I release one prisoner 112 for you at the Passover. 113 So do you want me to release for you the king of the Jews?” 18:40 Then they shouted back, 114 “Not this man, 115 but Barabbas!” 116 (Now Barabbas was a revolutionary. 117 ) 118
19:1 Then Pilate took Jesus and had him flogged severely. 119 19:2 The soldiers 120 braided 121 a crown of thorns 122 and put it on his head, and they clothed him in a purple robe. 123 19:3 They 124 came up to him again and again 125 and said, “Hail, king of the Jews!” 126 And they struck him repeatedly 127 in the face.
19:4 Again Pilate went out and said to the Jewish leaders, 128 “Look, I am bringing him out to you, so that you may know that I find no reason for an accusation 129 against him.” 19:5 So Jesus came outside, wearing the crown of thorns and the purple robe. 130 Pilate 131 said to them, “Look, here is the man!” 132 19:6 When the chief priests and their officers saw him, they shouted out, “Crucify 133 him! Crucify him!” 134 Pilate said, 135 “You take him and crucify him! 136 Certainly 137 I find no reason for an accusation 138 against him!” 19:7 The Jewish leaders 139 replied, 140 “We have a law, 141 and according to our law he ought to die, because he claimed to be the Son of God!” 142
19:8 When Pilate heard what they said, 143 he was more afraid than ever, 144 19:9 and he went back into the governor’s residence 145 and said to Jesus, “Where do you come from?” But Jesus gave him no answer. 19:10 So Pilate said, 146 “Do you refuse to speak to me? Don’t you know I have the authority 147 to release you, and to crucify you?” 148 19:11 Jesus replied, “You would have no authority 149 over me at all, unless it was given to you from above. Therefore the one who handed me over to you 150 is guilty of greater sin.” 151
19:12 From this point on, Pilate tried 152 to release him. But the Jewish leaders 153 shouted out, 154 “If you release this man, 155 you are no friend of Caesar! 156 Everyone who claims to be a king 157 opposes Caesar!” 19:13 When Pilate heard these words he brought Jesus outside and sat down on the judgment seat 158 in the place called “The Stone Pavement” 159 (Gabbatha in 160 Aramaic). 161 19:14 (Now it was the day of preparation 162 for the Passover, about noon. 163 ) 164 Pilate 165 said to the Jewish leaders, 166 “Look, here is your king!”
19:15 Then they 167 shouted out, “Away with him! Away with him! 168 Crucify 169 him!” Pilate asked, 170 “Shall I crucify your king?” The high priests replied, “We have no king except Caesar!” 19:16 Then Pilate 171 handed him over 172 to them to be crucified.
So they took Jesus, 19:17 and carrying his own cross 173 he went out to the place called “The Place of the Skull” 174 (called in Aramaic 175 Golgotha). 176 19:18 There they 177 crucified 178 him along with two others, 179 one on each side, with Jesus in the middle. 19:19 Pilate also had a notice 180 written and fastened to the cross, 181 which read: 182 “Jesus the Nazarene, the king of the Jews.” 19:20 Thus many of the Jewish residents of Jerusalem 183 read this notice, 184 because the place where Jesus was crucified was near the city, and the notice was written in Aramaic, 185 Latin, and Greek. 19:21 Then the chief priests of the Jews 186 said to Pilate, “Do not write, ‘The king of the Jews,’ but rather, ‘This man said, I am king of the Jews.’” 19:22 Pilate answered, “What I have written, I have written.”
19:23 Now when the soldiers crucified 187 Jesus, they took his clothes and made four shares, one for each soldier, 188 and the tunic 189 remained. (Now the tunic 190 was seamless, woven from top to bottom as a single piece.) 191 19:24 So the soldiers said to one another, “Let’s not tear it, but throw dice 192 to see who will get it.” 193 This took place 194 to fulfill the scripture that says, “They divided my garments among them, and for my clothing they threw dice.” 195 So the soldiers did these things.
19:25 Now standing beside Jesus’ cross were his mother, his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. 196 19:26 So when Jesus saw his mother and the disciple whom he loved standing there, he said to his mother, “Woman, 197 look, here is your son!” 19:27 He then said to his disciple, “Look, here is your mother!” From that very time 198 the disciple took her into his own home.
19:28 After this Jesus, realizing that by this time 199 everything was completed, 200 said (in order to fulfill the scripture), 201 “I am thirsty!” 202 19:29 A jar full of sour wine 203 was there, so they put a sponge soaked in sour wine on a branch of hyssop 204 and lifted it 205 to his mouth. 19:30 When 206 he had received the sour wine, Jesus said, “It is completed!” 207 Then he bowed his head and gave up his spirit. 208
19:31 Then, because it was the day of preparation, so that the bodies should not stay on the crosses on the Sabbath 209 (for that Sabbath was an especially important one), 210 the Jewish leaders 211 asked Pilate to have the victims’ legs 212 broken 213 and the bodies taken down. 214 19:32 So the soldiers came and broke the legs of the two men who had been crucified 215 with Jesus, 216 first the one and then the other. 217 19:33 But when they came to Jesus and saw that he was already dead, they did not break his legs. 19:34 But one of the soldiers pierced 218 his side with a spear, and blood and water 219 flowed out immediately. 19:35 And the person who saw it 220 has testified (and his testimony is true, and he 221 knows that he is telling the truth), 222 so that you also may believe. 19:36 For these things happened so that the scripture would be fulfilled, “Not a bone of his will be broken.” 223 19:37 And again another scripture says, “They will look on the one whom they have pierced.” 224
19:38 After this, Joseph of Arimathea, a disciple of Jesus (but secretly, because he feared the Jewish leaders 225 ), 226 asked Pilate if he could remove the body of Jesus. Pilate 227 gave him permission, so he went and took the body away. 228 19:39 Nicodemus, the man who had previously come to Jesus 229 at night, 230 accompanied Joseph, 231 carrying a mixture of myrrh and aloes 232 weighing about seventy-five pounds. 233 19:40 Then they took Jesus’ body and wrapped it, with the aromatic spices, 234 in strips of linen cloth 235 according to Jewish burial customs. 236 19:41 Now at the place where Jesus 237 was crucified 238 there was a garden, 239 and in the garden 240 was a new tomb where no one had yet been buried. 241 19:42 And so, because it was the Jewish day of preparation 242 and the tomb was nearby, 243 they placed Jesus’ body there.
20:1 Now very early on the first day of the week, 244 while it was still dark, Mary Magdalene 245 came to the tomb and saw that the stone had been moved away from the entrance. 246 20:2 So she went running 247 to Simon Peter and the other disciple whom Jesus loved and told them, “They have taken the Lord from the tomb, and we don’t know where they have put him!” 20:3 Then Peter and the other disciple set out to go to the tomb. 248 20:4 The two were running together, but the other disciple ran faster than Peter 249 and reached the tomb first. 250 20:5 He bent down 251 and saw the strips of linen cloth lying there, 252 but he did not go in. 20:6 Then Simon Peter, who had been following him, arrived and went right into the tomb. He saw 253 the strips of linen cloth lying there, 20:7 and the face cloth, 254 which had been around Jesus’ head, not lying with the strips of linen cloth but rolled up in a place by itself. 255 20:8 Then the other disciple, who had reached the tomb first, came in, and he saw and believed. 256 20:9 (For they did not yet understand 257 the scripture that Jesus 258 must rise from the dead.) 259
20:10 So the disciples went back to their homes. 20:11 But Mary stood outside the tomb weeping. As she wept, she bent down and looked into the tomb. 20:12 And she saw two angels in white sitting where Jesus’ body had been lying, one at the head and one at the feet. 20:13 They said 260 to her, “Woman, 261 why are you weeping?” Mary replied, 262 “They have taken my Lord away, and I do not know where they have put him!” 20:14 When she had said this, she turned around and saw Jesus standing there, 263 but she did not know that it was Jesus.
20:15 Jesus said to her, “Woman, why are you weeping? Who are you looking for?” Because she 264 thought he was the gardener, she said to him, “Sir, if you have carried him away, tell me where you have put him, and I will take him.” 20:16 Jesus said to her, “Mary.” She 265 turned and said to him in Aramaic, 266 “Rabboni” 267 (which means Teacher). 268 20:17 Jesus replied, 269 “Do not touch me, for I have not yet ascended to my Father. Go to my brothers and tell them, ‘I am ascending to my Father and your Father, to my God and your God.’” 20:18 Mary Magdalene came and informed the disciples, “I have seen the Lord!” And she told them 270 what 271 Jesus 272 had said to her. 273
20:19 On the evening of that day, the first day of the week, the disciples had gathered together 274 and locked the doors 275 of the place 276 because they were afraid of the Jewish leaders. 277 Jesus came and stood among them and said to them, “Peace be with you.” 20:20 When he had said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord. 278 20:21 So Jesus said to them again, “Peace be with you. Just as the Father has sent me, I also send you.” 20:22 And after he said this, he breathed on them and said, 279 “Receive the Holy Spirit. 280 20:23 If you forgive anyone’s sins, they are forgiven; 281 if you retain anyone’s sins, they are retained.” 282
20:24 Now Thomas (called Didymus), 283 one of the twelve, was not with them when Jesus came. 20:25 The other disciples told him, “We have seen the Lord!” But he replied, 284 “Unless I see the wounds 285 from the nails in his hands, and put my finger into the wounds from the nails, and put my hand into his side, I will never believe it!” 286
20:26 Eight days later the disciples were again together in the house, 287 and Thomas was with them. Although the doors were locked, 288 Jesus came and stood among them and said, “Peace be with you!” 20:27 Then he said to Thomas, “Put 289 your finger here, and examine 290 my hands. Extend 291 your hand and put it 292 into my side. Do not continue in your unbelief, but believe.” 293 20:28 Thomas replied to him, 294 “My Lord and my God!” 295 20:29 Jesus said to him, “Have you believed because you have seen me? Blessed are the people 296 who have not seen and yet have believed.” 297
20:30 Now Jesus performed 298 many other miraculous signs in the presence of the 299 disciples, which are not recorded 300 in this book. 301 20:31 But these 302 are recorded 303 so that you may believe 304 that Jesus is the Christ, 305 the Son of God, and that by believing you may have life in his name. 306
[18:1] 1 sn When he had said these things appears to be a natural transition at the end of the Farewell Discourse (the farewell speech of Jesus to his disciples in John 13:31-17:26, including the final prayer in 17:1-26). The author states that Jesus went out with his disciples, a probable reference to their leaving the upper room where the meal and discourse described in chaps. 13-17 took place (although some have seen this only as a reference to their leaving the city, with the understanding that some of the Farewell Discourse, including the concluding prayer, was given en route, cf. 14:31). They crossed the Kidron Valley and came to a garden, or olive orchard, identified in Matt 26:36 and Mark 14:32 as Gethsemane. The name is not given in Luke’s or John’s Gospel, but the garden must have been located somewhere on the lower slopes of the Mount of Olives.
[18:1] 2 tn Grk “the wadi of the Kidron,” or “the ravine of the Kidron” (a wadi is a stream that flows only during the rainy season and is dry during the dry season).
[18:2] 5 sn This is a parenthetical note by the author.
[18:3] 6 tn Grk “a cohort.” The word σπεῖραν (speiran) is a technical term for a Roman cohort, normally a force of 600 men (one tenth of a legion). It was under the command of a χιλίαρχος (ciliarco", v. 12). Because of the improbability of an entire cohort being sent to arrest a single man, some have suggested that σπεῖραν here refers only to a maniple, a force of 200. But the use of the word here does not necessarily mean the entire cohort was present on this mission, but only that it was the cohort which performed the task (for example, saying the fire department put out the fire does not mean that every fireman belonging to the department was on the scene at the time). These Roman soldiers must have been ordered to accompany the servants of the chief priests and Pharisees by Pilate, since they would have been under the direct command of the Roman prefect or procurator. It is not difficult to understand why Pilate would have been willing to assist the Jewish authorities in such a way. With a huge crowd of pilgrims in Jerusalem for the Passover, the Romans would have been especially nervous about an uprising of some sort. No doubt the chief priests and Pharisees had informed Pilate that this man Jesus was claiming to be the Messiah, or in the terms Pilate would understand, king of Israel.
[18:3] 7 tn The phrase “officers of the chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:32, 45; 18:3, 12, 18, 22; 19:6. They are different from the Levites who served as “temple police” according to K. H. Rengstorf (TDNT 8:540). In John 7:32ff. these officers had made an unsuccessful attempt to arrest Jesus, and perhaps this is part of the reason why their leaders had made sure they were accompanied by Roman soldiers this time. No more mistakes were to be tolerated.
[18:3] 8 tn The words “to the orchard” are not in the Greek text but are repeated from v. 1 for clarity.
[18:3] 9 tn These were lamps that had some sort of covering to protect them from wind and rain. In earlier usage the word meant “torch” but by NT times it apparently meant a lamp designed to be used outdoors, so “lantern” is a good contemporary English equivalent.
[18:4] 10 tn Grk “knowing all things that were coming upon him.”
[18:4] 11 tn Grk “Whom do you seek?”
[18:5] 12 tn Grk “They answered.”
[18:5] 13 sn This is a parenthetical note by the author. Before he states the response to Jesus’ identification of himself, the author inserts a parenthetical note that Judas, again identified as the one who betrayed him (cf. 18:2), was standing with the group of soldiers and officers of the chief priests. Many commentators have considered this to be an awkward insertion, but in fact it heightens considerably the dramatic effect of the response to Jesus’ self-identification in the following verse, and has the added effect of informing the reader that along with the others the betrayer himself ironically falls down at Jesus’ feet (18:6).
[18:6] 14 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:6] 15 tn Grk “moved back” (but here a fairly rapid movement is implied).
[18:6] 16 sn When Jesus said to those who came to arrest him “I am,” they retreated and fell to the ground. L. Morris says that “it is possible that those in front recoiled from Jesus’ unexpected advance, so that they bumped those behind them, causing them to stumble and fall” (John [NICNT], 743-44). Perhaps this is what in fact happened on the scene; but the theological significance given to this event by the author implies that more is involved. The reaction on the part of those who came to arrest Jesus comes in response to his affirmation that he is indeed the one they are seeking, Jesus the Nazarene. But Jesus makes this affirmation of his identity using a formula which the reader has encountered before in the Fourth Gospel, e.g., 8:24, 28, 58. Jesus has applied to himself the divine Name of Exod 3:14, “I AM.” Therefore this amounts to something of a theophany which causes even his enemies to recoil and prostrate themselves, so that Jesus has to ask a second time, “Who are you looking for?” This is a vivid reminder to the reader of the Gospel that even in this dark hour, Jesus holds ultimate power over his enemies and the powers of darkness, because he is the one who bears the divine Name.
[18:7] 17 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:8] 18 tn Grk “Jesus answered.”
[18:8] 19 tn Grk “if you are seeking.”
[18:8] 20 tn The word “men” is not in the Greek text but is implied. The translation uses the word “men” here rather than a more generic word like “people” because in context Jesus referred only to the eleven remaining disciples who were loyal to him and were present at his arrest.
[18:8] 21 sn A second time Jesus replied, “I told you that I am he,” identifying himself as the one they are seeking. Jesus also added, “If you are looking for me, let these men go.” Jesus successfully diverted attention from his disciples by getting the soldiers and officers of the chief priests to admit (twice) that it is only him they were after. Even in this hour Jesus still protected and cared for his own, giving himself up on their behalf. By handing himself over to his enemies, Jesus ensured that his disciples went free. From the perspective of the author, this is acting out beforehand what Jesus will actually do for his followers when he goes to the cross.
[18:9] 22 tn The words “He said this” are not in the Greek text, but are implied. There is an ellipsis in the Greek text that must be supplied for the modern English reader at this point.
[18:9] 23 sn This expression is similar to John 6:39 and John 17:12.
[18:9] 24 tn Grk “Of the ones whom you gave me, I did not lose one of them.” The order of the clauses has been rearranged to reflect contemporary English style.
[18:10] 25 tn See the note on the word “slaves” in 4:51.
[18:10] 26 sn The account of the attack on the high priest’s slave contains details which suggest eyewitness testimony. It is also mentioned in all three synoptic gospels, but only John records that the disciple involved was Peter, whose impulsive behavior has already been alluded to (John 13:37). Likewise only John gives the name of the victim, Malchus, who is described as the high priest’s slave. John and Mark (14:47) both use the word ὠτάριον (wtarion, a double diminutive) to describe what was cut off, and this may indicate only part of the right ear (for example, the earlobe).
[18:10] 27 sn This is a parenthetical note by the author.
[18:11] 28 tn Grk “The cup that the Father has given me to drink, shall I not drink it?” The order of the clauses has been rearranged to reflect contemporary English style.
[18:12] 29 tn Grk “a cohort” (but since this was a unit of 600 soldiers, a smaller detachment is almost certainly intended).
[18:12] 30 tn Grk “their chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militaris, the military tribune who commanded a cohort of 600 men.
[18:12] 31 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, who were named as “chief priests and Pharisees” in John 18:3.
[18:13] 34 tn Grk “up, and brought.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[18:13] 35 sn Jesus was taken first to Annas. Only the Gospel of John mentions this pretrial hearing before Annas, and that Annas was the father-in-law of Caiaphas, who is said to be high priest in that year. Caiaphas is also mentioned as being high priest in John 11:49. But in 18:15, 16, 19, and 22 Annas is called high priest. Annas is also referred to as high priest by Luke in Acts 4:6. Many scholars have dismissed these references as mistakes on the part of both Luke and John, but as mentioned above, John 11:49 and 18:13 indicate that John knew that Caiaphas was high priest in the year that Jesus was crucified. This has led others to suggest that Annas and Caiaphas shared the high priesthood, but there is no historical evidence to support this view. Annas had been high priest from
[18:14] 37 tn Grk “the Jews.” Here the phrase refers to the Jewish leaders, specifically members of the Sanhedrin (see John 11:49-50). See also the note on the phrase “Jewish leaders” in v. 12.
[18:14] 38 sn This is a parenthetical note by the author.
[18:15] 39 tn The words “them as they brought Jesus to Annas” are not in the Greek text, but are supplied to clarify who Peter and the other disciple were following. Direct objects were often omitted in Greek when clear from the context.
[18:15] 40 tn Grk “that disciple.”
[18:15] 41 sn This is a parenthetical note by the author.
[18:16] 42 tn Grk “spoke to the doorkeeper”; her description as a slave girl is taken from the following verse. The noun θυρωρός (qurwro") may be either masculine or feminine, but the article here indicates that it is feminine.
[18:17] 43 tn Grk “slave girl.” Since the descriptive term “slave girl” was introduced in the translation in the previous verse, it would be redundant to repeat the full expression here.
[18:17] 44 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?”).
[18:18] 46 tn See the note on the word “slaves” in 4:51.
[18:18] 47 tn That is, the “guards of the chief priests” as distinguished from the household slaves of Annas.
[18:18] 48 tn Grk “because it was cold, and they were warming themselves.”
[18:18] 49 sn This is a parenthetical note by the author.
[18:19] 50 tn The introductory phrase “While this was happening” is not in the Greek text. It has been supplied in the translation to clarify the alternation of scenes in the narrative for the modern reader.
[18:19] 51 sn The nature of this hearing seems to be more that of a preliminary investigation; certainly normal legal procedure was not followed, for no indication is given that any witnesses were brought forth at this point to testify against Jesus. True to what is known of Annas’ character, he was more interested in Jesus’ disciples than in the precise nature of Jesus’ teaching, since he inquired about the followers first. He really wanted to know just how influential Jesus had become and how large a following he had gathered. This was of more concern to Annas that the truth or falsity of Jesus’ teaching.
[18:20] 52 tn Grk “Jesus answered him.”
[18:20] 53 sn See the note on synagogue in 6:59.
[18:20] 54 tn Grk “in the temple.”
[18:20] 55 tn Grk “the Jews.” Here the phrase refers to the Jewish people generally, for whom the synagogues and the temple courts in Jerusalem were important public gathering places. See also the note on the phrase “Jewish religious leaders” in v. 12.
[18:20] 56 tn Grk “And I.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
[18:21] 57 tn Grk “Ask those who heard what I said to them.” The words “to them” are not translated since they are redundant in English.
[18:21] 58 tn Grk “Look, these know what I said.”
[18:22] 59 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:22] 60 tn Grk “one of the high priest’s servants standing by gave Jesus a strike, saying.” For the translation of ῥάπισμα (rJapisma), see L&N 19.4.
[18:23] 61 tn Grk “Jesus answered him.”
[18:23] 62 tn Or “something incorrect.”
[18:24] 65 tn Or “still bound.”
[18:24] 66 sn Where was Caiaphas the high priest located? Did he have a separate palace, or was he somewhere else with the Sanhedrin? Since Augustine (4th century) a number of scholars have proposed that Annas and Caiaphas resided in different wings of the same palace, which were bound together by a common courtyard through which Jesus would have been led as he was taken from Annas to Caiaphas. This seems a reasonable explanation, although there is no conclusive evidence.
[18:25] 67 tn The words “in the courtyard” are not in the Greek text. They are supplied for the benefit of the modern reader, to link this scene to the preceding one in John 18:15-18.
[18:25] 68 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?”).
[18:25] 69 tn Grk “That one denied it and said”; the referent of the pronoun (Peter) has been specified in the translation for clarity.
[18:26] 70 tn See the note on the word “slaves” in 4:51.
[18:26] 71 sn This incident is recounted in v. 10.
[18:26] 73 tn This question, prefaced with οὐκ (ouk) in Greek, anticipates a positive answer.
[18:27] 74 tn It seems most likely that this refers to a real rooster crowing, although a number of scholars have suggested that “cockcrow” is a technical term referring to the trumpet call which ended the third watch of the night (from midnight to 3 a.m.). This would then be a reference to the Roman gallicinium (ἀλεκτοροφωνία, alektorofwnia; the term is used in Mark 13:35 and is found in some
[18:28] 75 tn Grk “to the praetorium.”
[18:28] 76 sn This is a parenthetical note by the author.
[18:28] 77 tn Grk “And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
[18:28] 78 tn Grk “into the praetorium.”
[18:29] 80 sn In light of the fact that Pilate had cooperated with them in Jesus’ arrest by providing Roman soldiers, the Jewish authorities were probably expecting Pilate to grant them permission to carry out their sentence on Jesus without resistance (the Jews were not permitted to exercise capital punishment under the Roman occupation without official Roman permission, cf. v. 31). They must have been taken somewhat by surprise by Pilate’s question “What accusation do you bring against this man,” because it indicated that he was going to try the prisoner himself. Thus Pilate was regarding the trial before Caiaphas and the Sanhedrin as only an inquiry and their decision as merely an accusation.
[18:30] 81 tn Grk “They answered and said to him.”
[18:30] 83 tn Or “an evildoer”; Grk “one doing evil.”
[18:30] 84 tn Or “would not have delivered him over.”
[18:31] 85 tn Grk “Then Pilate said to them.”
[18:31] 86 tn Or “judge him.” For the translation “pass judgment on him” see R. E. Brown (John [AB], 2:848).
[18:31] 87 sn Pilate, as the sole representative of Rome in a troubled area, was probably in Jerusalem for the Passover because of the danger of an uprising (the normal residence for the Roman governor was in Caesarea as mentioned in Acts 23:35). At this time on the eve of the feast he would have been a busy and perhaps even a worried man. It is not surprising that he offered to hand Jesus back over to the Jewish authorities to pass judgment on him. It may well be that Pilate realized when no specific charge was mentioned that he was dealing with an internal dispute over some religious matter. Pilate wanted nothing to do with such matters, as the statement “Pass judgment on him according to your own law!” indicates. As far as the author is concerned, this points out who was really responsible for Jesus’ death: The Roman governor Pilate would have had nothing to do with it if he had not been pressured by the Jewish religious authorities, upon whom the real responsibility rested.
[18:31] 88 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12.
[18:31] 89 tn Grk “said to him.”
[18:31] 90 tn Grk “It is not permitted to us to kill anyone.”
[18:32] 91 tn The words “This happened” are not in the Greek text but are implied.
[18:32] 92 tn Or “making clear.”
[18:32] 93 sn A reference to John 12:32.
[18:33] 94 tn Grk “into the praetorium.”
[18:33] 95 sn It is difficult to discern Pilate’s attitude when he asked, “Are you the king of the Jews?” Some have believed the remark to be sarcastic or incredulous as Pilate looked at this lowly and humble prisoner: “So you’re the king of the Jews, are you?” Others have thought the Roman governor to have been impressed by Jesus’ regal disposition and dignity, and to have sincerely asked, “Are you really the king of the Jews?” Since it will later become apparent (v. 38) that Pilate considered Jesus innocent (and therefore probably also harmless) an attitude of incredulity is perhaps most likely, but this is far from certain in the absence of clear contextual clues.
[18:34] 96 tn Grk “Jesus answered.”
[18:34] 97 tn Grk “saying this from yourself.”
[18:35] 98 sn Many have seen in Pilate’s reply “I am not a Jew, am I?” the Roman contempt for the Jewish people. Some of that may indeed be present, but strictly speaking, all Pilate affirms is that he, as a Roman, has no firsthand knowledge of Jewish custom or belief. What he knows of Jesus must have come from the Jewish authorities. They are the ones (your own people and your chief priests) who have handed Jesus over to Pilate.
[18:35] 99 tn Or “your own nation.”
[18:35] 100 tn Or “delivered you over.”
[18:36] 101 tn Grk “so that I may not be.”
[18:36] 102 tn Or “delivered over.”
[18:36] 103 tn Or “the Jewish leaders”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12. In the translation “authorities” was preferred over “leaders” for stylistic reasons.
[18:37] 105 tn Grk “said to him.”
[18:37] 106 tn Or “obeys”; Grk “hears.”
[18:38] 107 tn Grk “Pilate said.”
[18:38] 108 sn With his reply “What is truth?” Pilate dismissed the matter. It is not clear what Pilate’s attitude was at this point, as in 18:33. He may have been sarcastic, or perhaps somewhat reflective. The author has not given enough information in the narrative to be sure. Within the narrative, Pilate’s question serves to make the reader reflect on what truth is, and that answer (in the narrative) has already been given (14:6).
[18:38] 109 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12. The term also occurs in v. 31, where it is clear the Jewish leaders are in view, because they state that they cannot legally carry out an execution. Although it is likely (in view of the synoptic parallels) that the crowd here in 18:38 was made up not just of the Jewish leaders, but of ordinary residents of Jerusalem and pilgrims who were in Jerusalem for the Passover, nevertheless in John’s Gospel Pilate is primarily in dialogue with the leadership of the nation, who are expressly mentioned in 18:35 and 19:6.
[18:38] 110 tn Grk “said to them.”
[18:38] 111 tn Grk “find no cause.”
[18:39] 112 tn The word “prisoner” is not in the Greek text but is implied.
[18:39] 113 sn Pilate then offered to release Jesus, reminding the Jewish authorities that they had a custom that he release one prisoner for them at the Passover. There is no extra-biblical evidence alluding to the practice. It is, however, mentioned in Matthew and Mark, described either as a practice of Pilate (Mark 15:6) or of the Roman governor (Matt 27:15). These references may explain the lack of extra-biblical attestation: The custom to which Pilate refers here (18:39) is not a permanent one acknowledged by all the Roman governors, but one peculiar to Pilate as a means of appeasement, meant to better relations with his subjects. Such a limited meaning is certainly possible and consistent with the statement here.
[18:40] 114 tn Or “they shouted again,” or “they shouted in turn.” On the difficulty of translating πάλιν (palin) see BDAG 753 s.v. 5. It is simplest in the context of John’s Gospel to understand the phrase to mean “they shouted back” as a reply to Pilate’s question.
[18:40] 115 tn Grk “this one.”
[18:40] 116 sn The name Barabbas in Aramaic means “son of abba,” that is, “son of the father,” and presumably the man in question had another name (it may also have been Jesus, according to the textual variant in Matt 27:16, although this is uncertain). For the author this name held ironic significance: The crowd was asking for the release of a man called Barabbas, “son of the father,” while Jesus, who was truly the Son of the Father, was condemned to die instead.
[18:40] 117 tn Or “robber.” It is possible that Barabbas was merely a robber or highwayman, but more likely, given the use of the term ληστής (lhsth") in Josephus and other early sources, that he was a guerrilla warrior or revolutionary leader. See both R. E. Brown (John [AB], 2:857) and K. H. Rengstorf (TDNT 4:258) for more information. The word λῃστής was used a number of times by Josephus (J. W. 2.13.2-3 [2.253-254]) to describe the revolutionaries or guerrilla fighters who, from mixed motives of nationalism and greed, kept the rural districts of Judea in constant turmoil.
[18:40] 118 sn This is a parenthetical note by the author.
[19:1] 119 tn Or “had him flogged,” or (traditional), “scourged him.” The verb should be read as causative. Pilate ordered Jesus to be flogged. A Roman governor would not carry out such a sentence in person. BDAG 620 s.v. μαστιγόω 1. states, “If J refers to the ‘verberatio’ given those condemned to death (TMommsen, Röm. Strafrecht 1899, 938f; Jos., Bell. 2, 308; 5, 449), it is odd that Pilate subsequently claims no cause for action (vs. 6); but if the latter statement refers only to the penalty of crucifixion, μ. vs. 1 may be equivalent to παιδεύω (q.v. 2bγ) in Lk 23:16, 22 (for μ. of a non-capital offense PFlor I, 61, 61 [85ad]=Mitt-Wilck. II/2, 80 II, 61).”
[19:2] 120 tn Grk “And the soldiers.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
[19:2] 122 sn The crown of thorns was a crown plaited of some thorny material, intended as a mockery of Jesus’ “kingship.” Traditionally it has been regarded as an additional instrument of torture, but it seems more probable the purpose of the thorns was not necessarily to inflict more physical suffering but to imitate the spikes of the “radiant corona,” a type of crown portrayed on ruler’s heads on many coins of the period; the spikes on this type of crown represented rays of light pointing outward (the best contemporary illustration is the crown on the head of the Statue of Liberty in New York harbor).
[19:2] 123 sn The purple color of the robe indicated royal status. This was further mockery of Jesus, along with the crown of thorns.
[19:3] 124 tn Grk “And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
[19:3] 125 tn The words “again and again” are implied by the (iterative) imperfect verb ἤρχοντο (hrconto).
[19:3] 126 tn Or “Long live the King of the Jews!”
[19:3] 127 tn The word “repeatedly” is implied by the (iterative) imperfect verb ἐδιδοσαν (edidosan).
[19:4] 128 tn Grk “to them.” The words “the Jewish leaders” are supplied from John 18:38 for clarity.
[19:4] 129 tn Or “find no basis for an accusation”; Grk “find no cause.”
[19:5] 130 sn See the note on the purple robe in 19:2.
[19:5] 131 tn Grk “He”; the referent (Pilate) has been specified in the translation for clarity.
[19:5] 132 sn Look, here is the man! Pilate may have meant no more than something like “Here is the accused!” or in a contemptuous way, “Here is your king!” Others have taken Pilate’s statement as intended to evoke pity from Jesus’ accusers: “Look at this poor fellow!” (Jesus would certainly not have looked very impressive after the scourging). For the author, however, Pilate’s words constituted an unconscious allusion to Zech 6:12, “Look, here is the man whose name is the Branch.” In this case Pilate (unknowingly and ironically) presented Jesus to the nation under a messianic title.
[19:6] 133 sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman statesman and orator Cicero (106-43
[19:6] 134 tn The word “him” is not in the Greek text. Direct objects were often omitted in Greek when clear from context.
[19:6] 135 tn Grk “said to them.” The words “to them” are not translated because they are unnecessary in contemporary English style.
[19:6] 136 sn How are Pilate’s words “You take him and crucify him” to be understood? Was he offering a serious alternative to the priests who wanted Jesus crucified? Was he offering them an exception to the statement in 18:31 that the Jewish authorities did not have the power to carry out a death penalty? Although a few scholars have suggested that the situation was at this point so far out of Pilate’s control that he really was telling the high priests they could go ahead and crucify a man he had found to be innocent, this seems unlikely. It is far more likely that Pilate’s statement should be understood as one of frustration and perhaps sarcasm. This seems to be supported by the context, for the Jewish authorities make no attempt at this point to seize Jesus and crucify him. Rather they continue to pester Pilate to order the crucifixion.
[19:6] 137 tn On this use of γάρ (gar) used in exclamations and strong affirmations, see BDAG 190 s.v. γάρ 3.
[19:6] 138 tn Or “find no basis for an accusation”; Grk “find no cause.”
[19:7] 139 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, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6).
[19:7] 140 tn Grk “answered him.”
[19:7] 141 sn This law is not the entire Pentateuch, but Lev 24:16.
[19:7] 142 tn Grk “because he made himself out to be the Son of God.”
[19:8] 143 tn Grk “heard this word.”
[19:8] 144 tn Grk “became more afraid.”
[19:9] 145 tn Grk “into the praetorium.”
[19:10] 146 tn Grk “said to him.” The words “to him” are not translated because they are unnecessary in contemporary English style.
[19:10] 147 tn Or “the power.”
[19:10] 148 tn Grk “know that I have the authority to release you and the authority to crucify you.” Repetition of “the authority” is unnecessarily redundant English style.
[19:11] 150 tn Or “who delivered me over to you.”
[19:11] 151 tn Grk “has the greater sin” (an idiom).
[19:12] 153 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6). See the note on the phrase “Jewish leaders” in v. 7.
[19:12] 154 tn Grk “shouted out, saying.”
[19:12] 155 tn Grk “this one.”
[19:12] 156 sn Is the author using the phrase Friend of Caesar in a technical sense, as a title bestowed on people for loyal service to the Emperor, or in a more general sense merely describing a person as loyal to the Emperor? L. Morris (John [NICNT], 798) thinks it is “unlikely” that the title is used in the technical sense, and J. H. Bernard (St. John [ICC], 2:621) argues that the technical sense of the phrase as an official title was not used before the time of Vespasian (
[19:12] 157 tn Grk “who makes himself out to be a king.”
[19:13] 158 tn Or “the judge’s seat.”
[19:13] 159 sn The precise location of the place called ‘The Stone Pavement’ is still uncertain, although a paved court on the lower level of the Fortress Antonia has been suggested. It is not certain whether it was laid prior to
[19:13] 160 tn Grk “in Hebrew.”
[19:13] 161 sn This is a parenthetical note by the author.
[19:14] 162 sn The term day of preparation (παρασκευή, paraskeuh) appears in all the gospels as a description of the day on which Jesus died. It could refer to any Friday as the day of preparation for the Sabbath (Saturday), and this is the way the synoptic gospels use the term (Matt 27:62, Mark 15:42, and Luke 23:54). John, however, specifies in addition that this was not only the day of preparation of the Sabbath, but also the day of preparation of the Passover, so that the Sabbath on the following day was the Passover (cf. 19:31).
[19:14] 163 tn Grk “about the sixth hour.”
[19:14] 164 sn This is a parenthetical note by the author.
[19:14] 165 tn Grk “And he”; the referent (Pilate) has been specified in the translation for clarity, and the conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
[19:14] 166 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6). See the note on the phrase “Jewish leaders” in v. 7.
[19:15] 167 tn Grk “Then these.”
[19:15] 168 tn The words “with him” (twice) are not in the Greek text. Direct objects were often omitted in Greek when clear from the context.
[19:15] 169 sn See the note on Crucify in 19:6.
[19:15] 170 tn Grk “Pilate said to them.” The words “to them” are not translated because it is clear in English who Pilate is addressing.
[19:16] 171 tn Grk “Then he”; the referent (Pilate) has been specified in the translation for clarity.
[19:16] 172 tn Or “delivered him over.”
[19:17] 173 tn Or “carrying the cross by himself.”
[19:17] 174 sn Jesus was led out to the place called “The Place of the Skull” where he was to be crucified. It is clear from v. 20 that this was outside the city. The Latin word for the Greek κρανίον (kranion) is calvaria. Thus the English word “Calvary” is a transliteration of the Latin rather than a NT place name (cf. Luke 23:33 in the KJV).
[19:17] 175 tn Grk “in Hebrew.”
[19:17] 176 sn This is a parenthetical note by the author.
[19:18] 177 tn Grk “where they.” This is a continuation of the previous verse in Greek, but contemporary English style tends toward shorter sentences. A literal translation would result in a lengthy and awkward English sentence.
[19:18] 178 sn See the note on Crucify in 19:6.
[19:18] 179 tn Grk “and with him two others.”
[19:19] 180 tn Or “an inscription.”
[19:19] 181 tn Grk “Pilate also wrote a notice and placed it on the cross.” The two verbs should be read as causatives, since it is highly unlikely that the Roman governor would perform either of these actions himself. He ordered them to be done.
[19:19] 182 tn Grk “Now it was written.”
[19:20] 183 tn Grk “the Jews.” Here the phrase refers to the residents of Jerusalem in general. See also the note on the phrase Jewish religious leaders” in v. 7.
[19:20] 184 tn Or “this inscription.”
[19:20] 185 tn Grk “in Hebrew.”
[19:21] 186 tn Or “the Jewish chief priests.” Nowhere else in the Fourth Gospel are the two expressions οἱ ἀρχιερεῖς τῶν ᾿Ιουδαίων (Joi arcierei" twn Ioudaiwn) combined. Earlier in 19:15 the chief priests were simply referred to as οἱ ἀρχιερεῖς. It seems likely that this is another example of Johannine irony, to be seen in contrast to the inscription on the cross which read ὁ βασιλεὺς τῶν ᾿Ιουδαίων (Jo basileu" twn Ioudaiwn). For this reason the phrase has been translated “the chief priests of the Jews” (which preserves in the translation the connection with “King of the Jews”) rather than “the Jewish chief priests.”
[19:23] 187 sn See the note on Crucify in 19:6.
[19:23] 188 sn Four shares, one for each soldier. The Gospel of John is the only one to specify the number of soldiers involved in the crucifixion. This was a quaternion, a squad of four soldiers. It was accepted Roman practice for the soldiers who performed a crucifixion to divide the possessions of the person executed among themselves.
[19:23] 189 tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.
[19:23] 190 tn Or “shirt” (a long garment worn under the cloak next to the skin). See the note on the same word earlier in this verse.
[19:23] 191 sn This is a parenthetical note by the author.
[19:24] 192 tn Grk “but choose by lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throw dice,” was chosen here because of its association with gambling.
[19:24] 193 tn Grk “to see whose it will be.”
[19:24] 194 tn The words “This took place” are not in the Greek text but are implied.
[19:24] 195 tn Grk “cast lots.” See the note on “throw dice” earlier in the verse.
[19:25] 196 sn Several women are mentioned, but it is not easy to determine how many. It is not clear whether his mother’s sister and Mary the wife of Clopas are to be understood as the same individual (in which case only three women are mentioned: Jesus’ mother, her sister Mary, and Mary Magdalene) or as two different individuals (in which case four women are mentioned: Jesus’ mother, her sister, Mary Clopas’ wife, and Mary Magdalene). It is impossible to be certain, but when John’s account is compared to the synoptics it is easier to reconcile the accounts if four women were present than if there were only three. It also seems that if there were four women present, this would have been seen by the author to be in juxtaposition to the four soldiers present who performed the crucifixion, and this may explain the transition from the one incident in 23-24 to the other in 25-27. Finally, if only three were present, this would mean that both Jesus’ mother and her sister were named Mary, and this is highly improbable in a Jewish family of that time. If there were four women present, the name of the second, the sister of Jesus’ mother, is not mentioned. It is entirely possible that the sister of Jesus’ mother mentioned here is to be identified with the woman named Salome mentioned in Mark 15:40 and also with the woman identified as “the mother of the sons of Zebedee” mentioned in Matt 27:56. If so, and if John the Apostle is to be identified as the beloved disciple, then the reason for the omission of the second woman’s name becomes clear; she would have been John’s own mother, and he consistently omitted direct reference to himself or his brother James or any other members of his family in the Fourth Gospel.
[19:26] 197 sn The term Woman is Jesus’ normal, polite way of addressing women (Matt 15:28, Luke 13:12; John 4:21; 8:10; 19:26; 20:15; see BDAG 208-9 s.v. γυνή 1). But it is unusual for a son to address his mother with this term. The custom in both Hebrew (or Aramaic) and Greek would be for a son to use a qualifying adjective or title. Is there significance in Jesus’ use here? Jesus probably used the term here to help establish Mary and the beloved disciple in a new “mother-son” relationship. Someone would soon need to provide for Mary since Jesus, her oldest son, would no longer be alive. By using this term Jesus distanced himself from Mary so the beloved disciple could take his place as her earthly son (cf. John 2:4). See D. A. Carson, John, 617-18, for discussion about symbolic interpretations of this relationship between Mary and the beloved disciple.
[19:27] 198 tn Grk “from that very hour.”
[19:28] 199 tn Or “that already.”
[19:28] 200 tn Or “finished,” “accomplished”; Grk “fulfilled.”
[19:28] 201 sn A reference to Ps 69:21 or Ps 22:15.
[19:28] 202 sn In order to fulfill (τελειωθῇ [teleiwqh], a wordplay on the previous statement that everything was completed [τετέλεσται, tetelestai]) the scripture, he said, “I am thirsty.” The scripture referred to is probably Ps 69:21, “They also gave me gall for my food, and for my thirst they gave me vinegar to drink.” Also suggested, however, is Ps 22:15, “My tongue cleaves to the roof of my mouth, and you [God] lay me in the dust of death.” Ps 22:1 reads “My God, my God, why have you forsaken me?,” a statement Jesus makes from the cross in both Matt 27:46 and Mark 15:34. In light of the connection in the Fourth Gospel between thirst and the living water which Jesus offers, it is highly ironic that here Jesus himself, the source of that living water, expresses his thirst. And since 7:39 associates the living water with the Holy Spirit, Jesus’ statement here in 19:28 amounts to an admission that at this point he has been forsaken by God (cf. Ps 22:1, Matt 27:46, and Mark 15:34).
[19:29] 203 sn The cheap sour wine was called in Latin posca, and referred to a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and was probably there for the soldiers who had performed the crucifixion.
[19:29] 204 sn Hyssop was a small aromatic bush; exact identification of the plant is uncertain. The hyssop used to lift the wet sponge may have been a form of reed (κάλαμος, kalamo", “reed,” is used in Matt 27:48 and Mark 15:36); the biblical name can refer to several different species of plant (at least eighteen different plants have been suggested).
[19:29] 205 tn Or “and brought it.”
[19:30] 206 tn Grk “Then when.” Here οὖν (oun) has not been translated for stylistic reasons.
[19:30] 207 tn Or “It is accomplished,” “It is finished,” or “It is ended.” See tn on John 13:1.
[19:30] 208 tn Or “he bowed his head and died”; Grk “he bowed his head and gave over the spirit.”
[19:31] 209 sn The Jewish authorities, because this was the day of preparation for the Sabbath and the Passover (cf. 19:14), requested Pilate to order the legs of the three who had been crucified to be broken. This would hasten their deaths, so that the bodies could be removed before the beginning of the Sabbath at 6 p.m. This was based on the law of Deut 21:22-23 and Josh 8:29 that specified the bodies of executed criminals who had been hanged on a tree should not remain there overnight. According to Josephus this law was interpreted in the 1st century to cover the bodies of those who had been crucified (J. W. 4.5.2 [4.317]). Philo of Alexandria also mentions that on occasion, especially at festivals, the bodies were taken down and given to relatives to bury (Flaccus 10 [83]). The normal Roman practice would have been to leave the bodies on the crosses, to serve as a warning to other would-be offenders.
[19:31] 210 sn This is a parenthetical note by the author.
[19:31] 211 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. See also the note on the phrase “Jewish leaders” in v. 7.
[19:31] 212 tn Grk “asked Pilate that the legs of them might be broken.” The referent of “them” (the three individuals who were crucified, collectively referred to as “the victims”) has been supplied in the translation for clarity.
[19:31] 213 sn To have the legs…broken. Breaking the legs of a crucified person was a way of speeding up his death, since the victim could no longer use his legs to push upward in order to be able to draw a breath. This breaking of the legs was called in Latin crurifragium, and was done with a heavy mallet.
[19:31] 214 tn Grk “asked Pilate that their legs might be broken and they might be taken down.” Here because of the numerous ambiguous third person references it is necessary to clarify that it was the crucified men whose legs were to be broken and whose corpses were to be removed from the crosses.
[19:32] 215 sn See the note on Crucify in 19:6.
[19:32] 216 tn Grk “with him”; the referent (Jesus) has been specified in the translation for clarity.
[19:32] 217 tn Grk “broke the legs of the first and of the other who had been crucified with him.”
[19:34] 218 sn If it was obvious to the soldiers that the victim was already dead it is difficult to see why one of them would try to inflict a wound. The Greek verb pierced (νύσσω, nussw) can indicate anything from a slight prod to a mortal wound. Probably one of the soldiers gave an exploratory stab to see if the body would jerk. If not, he was really dead. This thrust was hard enough to penetrate the side, since the author states that blood and water flowed out immediately.
[19:34] 219 sn How is the reference to the blood and water that flowed out from Jesus’ side to be understood? This is probably to be connected with the statements in 1 John 5:6-8. In both passages water, blood, and testimony are mentioned. The Spirit is also mentioned in 1 John 5:7 as the source of the testimony, while here the testimony comes from one of the disciples (19:35). The connection between the Spirit and the living water with Jesus’ statement of thirst just before he died in the preceding context has already been noted (see 19:28). For the author, the water which flowed out of Jesus’ side was a symbolic reference to the Holy Spirit who could now be given because Jesus was now glorified (cf. 7:39); Jesus had now departed and returned to that glory which he had with the Father before the creation of the world (cf. 17:5). The mention of blood recalls the motif of the Passover lamb as a sacrificial victim. Later references to sacrificial procedures in the Mishnah appear to support this: m. Pesahim 5:3 and 5:5 state that the blood of the sacrificial animal should not be allowed to congeal but should flow forth freely at the instant of death so that it could be used for sprinkling; m. Tamid 4:2 actually specifies that the priest is to pierce the heart of the sacrificial victim and cause the blood to come forth.
[19:35] 220 tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.
[19:35] 221 tn Grk “and that one.”
[19:35] 222 sn A parenthetical note by the author.
[19:36] 223 sn A quotation from Exod 12:46, Num 9:12, and Ps 34:20. A number of different OT passages lie behind this quotation: Exod 12:10 LXX, Exod 12:46, Num 9:12, or Ps 34:20. Of these, the first is the closest in form to the quotation here. The first three are all more likely candidates than the last, since the first three all deal with descriptions of the Passover lamb.
[19:37] 224 sn A quotation from Zech 12:10. Here a single phrase is quoted from Zech 12, but the entire context is associated with the events surrounding the crucifixion. The “Spirit of grace and of supplication” is poured out on the house of David and the inhabitants of Jerusalem in the first part of v. 10. A few verses later in 13:1 Yahweh (typically rendered as “Lord” in the OT) says “In that day a fountain will be opened for the house of David and for the inhabitants of Jerusalem, for sin and for impurity.” The blood which flowed from Jesus’ pierced side may well be what the author saw as the connection here, since as the shedding of the blood of the sacrificial victim it represents cleansing from sin. Although the Jewish authorities and Roman soldiers certainly “looked on the one whom they have pierced” as he hung on the cross, the author may also have in mind the parousia (second coming) here. The context in Zech 12-14 is certainly the second coming, so that these who crucified Jesus will look upon him in another sense when he returns in judgment.
[19:38] 225 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially the Pharisees (see John 12:42). See also the note on the phrase “Jewish leaders” in v. 7.
[19:38] 226 sn This is a parenthetical note by the author.
[19:38] 227 tn Grk “And Pilate.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
[19:38] 228 tn Grk “took away his body.”
[19:39] 229 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[19:39] 230 sn See John 3:1-21.
[19:39] 231 tn Grk “came”; the words “accompanied Joseph” are not in the Greek text but are supplied for clarity.
[19:39] 232 sn Aloes refers to an aromatic resin from a plant similar to a lily, used for embalming a corpse.
[19:39] 233 sn The Roman pound (λίτρα, litra) weighed twelve ounces or 325 grams. Thus 100 Roman pounds would be about 32.5 kilograms or 75 pounds.
[19:40] 234 tn On this term see BDAG 140-41 s.v. ἄρωμα. The Jews did not practice embalming, so these materials were used to cover the stench of decay and slow decomposition.
[19:40] 235 tn The Fourth Gospel uses ὀθονίοις (oqonioi") to describe the wrappings, and this has caused a good deal of debate, since it appears to contradict the synoptic accounts which mention a σινδών (sindwn), a large single piece of linen cloth. If one understands ὀθονίοις to refer to smaller strips of cloth, like bandages, there would be a difference, but diminutive forms have often lost their diminutive force in Koine Greek (BDF §111.3), so there may not be any difference.
[19:40] 236 tn Grk “cloth as is the custom of the Jews to prepare for burial.”
[19:41] 237 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[19:41] 238 sn See the note on Crucify in 19:6.
[19:41] 239 tn Or “an orchard.”
[19:41] 241 tn Grk “been placed.”
[19:42] 242 sn The day of preparation was the day before the Sabbath when everything had to be prepared for it, as no work could be done on the Sabbath.
[19:42] 243 sn The tomb was nearby. The Passover and the Sabbath would begin at 6 p.m., so those who had come to prepare and bury the body could not afford to waste time.
[20:1] 244 sn The first day of the week would be early Sunday morning. The Sabbath (and in this year the Passover) would have lasted from 6 p.m. Friday until 6 p.m. Saturday. Sunday would thus mark the first day of the following week.
[20:1] 245 sn John does not mention that Mary Magdalene was accompanied by any of the other women who had been among Jesus’ followers. The synoptic accounts all mention other women who accompanied her (although Mary Magdalene is always mentioned first). Why John does not mention the other women is not clear, but Mary probably becomes the focus of the author’s attention because it was she who came and found Peter and the beloved disciple and informed them of the empty tomb (20:2). Mary’s use of the plural in v. 2 indicates there were others present, in indirect agreement with the synoptic accounts.
[20:1] 246 tn Grk “from the tomb.”
[20:2] 247 tn Grk “So she ran and came.”
[20:3] 248 tn Grk “went out and were coming to the tomb.”
[20:4] 249 sn The other disciple (the ‘beloved disciple’) ran on ahead more quickly than Peter, so he arrived at the tomb first. This verse has been a chief factor in depictions of John as a young man (especially combined with traditions that he wrote last of all the gospel authors and lived into the reign of Domitian). But the verse does not actually say anything about John’s age, nor is age always directly correlated with running speed.
[20:4] 250 tn Grk “and came first to the tomb.”
[20:5] 251 sn In most instances the entrance to such tombs was less than 3 ft (1 m) high, so that an adult would have to bend down and practically crawl inside.
[20:5] 252 sn Presumably by the time the beloved disciple reached the tomb there was enough light to penetrate the low opening and illuminate the interior of the tomb sufficiently for him to see the strips of linen cloth lying there. The author does not state exactly where the linen wrappings were lying. Sometimes the phrase has been translated “lying on the ground,” but the implication is that the wrappings were lying where the body had been. The most probable configuration for a tomb of this sort would be to have a niche carved in the wall where the body would be laid lengthwise, or a low shelf like a bench running along one side of the tomb, across the back or around all three sides in a U-shape facing the entrance. Thus the graveclothes would have been lying on this shelf or in the niche where the body had been.
[20:6] 253 tn Grk “And he saw.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
[20:7] 254 sn The word translated face cloth is a Latin loanword (sudarium). It was a small towel used to wipe off perspiration (the way a handkerchief would be used today). This particular item was not mentioned in connection with Jesus’ burial in John 19:40, probably because this was only a brief summary account. A face cloth was mentioned in connection with Lazarus’ burial (John 11:44) and was probably customary. R. E. Brown speculates that it was wrapped under the chin and tied on top of the head to prevent the mouth of the corpse from falling open (John [AB], 2:986), but this is not certain.
[20:7] 255 sn Much dispute and difficulty surrounds the translation of the words not lying with the strips of linen cloth but rolled up in a place by itself. Basically the issue concerns the positioning of the graveclothes as seen by Peter and the other disciple when they entered the tomb. Some have sought to prove that when the disciples saw the graveclothes they were arranged just as they were when around the body, so that when the resurrection took place the resurrected body of Jesus passed through them without rearranging or disturbing them. In this case the reference to the face cloth being rolled up does not refer to its being folded, but collapsed in the shape it had when wrapped around the head. Sometimes in defense of this view the Greek preposition μετά (meta, which normally means “with”) is said to mean “like” so that the comparison with the other graveclothes does not involve the location of the face cloth but rather its condition (rolled up rather than flattened). In spite of the intriguing nature of such speculations, it seems more probable that the phrase describing the face cloth should be understood to mean it was separated from the other graveclothes in a different place inside the tomb. This seems consistent with the different conclusions reached by Peter and the beloved disciple (vv. 8-10). All that the condition of the graveclothes indicated was that the body of Jesus had not been stolen by thieves. Anyone who had come to remove the body (whether the authorities or anyone else) would not have bothered to unwrap it before carrying it off. And even if one could imagine that they had (perhaps in search of valuables such as rings or jewelry still worn by the corpse) they would certainly not have bothered to take time to roll up the face cloth and leave the other wrappings in an orderly fashion.
[20:8] 256 sn What was it that the beloved disciple believed (since v. 7 describes what he saw)? Sometimes it is suggested that what he believed was Mary Magdalene’s report that the body had been stolen. But this could hardly be the case; the way the entire scene is narrated such a trivial conclusion would amount to an anticlimax. It is true that the use of the plural “they” in the following verse applied to both Peter and the beloved disciple, and this appears to be a difficulty if one understands that the beloved disciple believed at this point in Jesus’ resurrection. But it is not an insuperable difficulty, since all it affirms is that at this time neither Peter nor the beloved disciple had understood the scripture concerning the resurrection. Thus it appears the author intends his reader to understand that when the beloved disciple entered the tomb after Peter and saw the state of the graveclothes, he believed in the resurrection, i.e., that Jesus had risen from the dead.
[20:9] 258 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:9] 259 sn Verse 9 is a parenthetical note by the author. The author does not explicitly mention what OT scripture is involved (neither does Paul in 1 Cor 15:4, for that matter). The resurrection of the Messiah in general terms may have been seen in Isa 53:10-12 and Ps 16:10. Specific references may have been understood in Jonah 1:17 and Hos 6:2 because of the mention of “the third day.” Beyond this it is not possible to be more specific.
[20:13] 260 tn The conjunction καί (kai, “and”) has not been translated here.
[20:13] 261 sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions. This occurs again in v. 15.
[20:13] 262 tn Grk “She said to them.”
[20:14] 263 tn The word “there” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
[20:15] 264 tn Grk “that one” (referring to Mary Magdalene).
[20:16] 265 tn Grk “That one.”
[20:16] 266 tn Grk “in Hebrew.”
[20:16] 267 sn The Aramaic Rabboni means “my teacher” (a title of respect).
[20:16] 268 sn This is a parenthetical note by the author.
[20:17] 269 tn Grk “Jesus said to her.”
[20:18] 270 tn The words “she told them” are repeated from the first part of the same verse to improve clarity.
[20:18] 271 tn Grk “the things.”
[20:18] 272 tn Grk “he”; the referent (Jesus) is specified in the translation for clarity.
[20:18] 273 tn The first part of Mary’s statement, introduced by ὅτι (Joti), is direct discourse (ἑώρακα τὸν κύριον, Jewraka ton kurion), while the second clause switches to indirect discourse (καὶ ταῦτα εἶπεν αὐτῇ, kai tauta eipen auth). This has the effect of heightening the emphasis on the first part of the statement.
[20:19] 274 tn Although the words “had gathered together” are omitted in some of the earliest and best
[20:19] 275 tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.
[20:19] 276 tn Grk “where they were.”
[20:19] 277 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.
[20:20] 278 sn When the disciples recognized Jesus (now referred to as the Lord, cf. Mary’s words in v. 18) they were suddenly overcome with joy. This was a fulfillment of Jesus’ words to the disciples in the Farewell Discourse (16:20-22) that they would have sorrow while the world rejoiced, but that their sorrow would be turned to lasting joy when they saw him again.
[20:22] 279 tn Grk “said to them.”
[20:22] 280 sn He breathed on them and said, “Receive the Holy Spirit.” The use of the Greek verb breathed on (ἐμφυσάω, emfusaw) to describe the action of Jesus here recalls Gen 2:7 in the LXX, where “the Lord God formed man out of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being.” This time, however, it is Jesus who is breathing the breath-Spirit of eternal life, life from above, into his disciples (cf. 3:3-10). Furthermore there is the imagery of Ezek 37:1-14, the prophecy concerning the resurrection of the dry bones: In 37:9 the Son of Man is told to prophesy to the “wind-breath-Spirit” to come and breathe on the corpses, so that they will live again. In 37:14 the Lord promised, “I will put my Spirit within you, and you will come to life, and I will place you in your own land.” In terms of ultimate fulfillment the passage in Ezek 37 looks at the regeneration of Israel immediately prior to the establishment of the messianic kingdom. The author saw in what Jesus did for the disciples at this point a partial and symbolic fulfillment of Ezekiel’s prophecy, much as Peter made use of the prophecy of Joel 2:28-32 in his sermon on the day of Pentecost as recorded in Acts 2:17-21. What then did Jesus do for the disciples in John 20:22? It appears that in light of the symbolism of the new creation present here, as well as the regeneration symbolism from the Ezek 37 passage, that Jesus at this point breathed into the disciples the breath of eternal life. This was in the form of the Holy Spirit, who was to indwell them. It is instructive to look again at 7:38-39, which states, “Just as the scripture says, ‘Out from within him will flow rivers of living water.’ (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, because Jesus was not yet glorified.”) But now in 20:22 Jesus was glorified, so the Spirit could be given. Had the disciples not believed in Jesus before? It seems clear that they had, since their belief is repeatedly affirmed, beginning with 2:11. But it also seems clear that even on the eve of the crucifixion, they did not understand the necessity of the cross (16:31-33). And even after the crucifixion, the disciples had not realized that there was going to be a resurrection (20:9). Ultimate recognition of who Jesus was appears to have come to them only after the postresurrection appearances (note the response of Thomas, who was not present at this incident, in v. 28). Finally, what is the relation of this incident in 20:22 to the account of the coming of the Holy Spirit in Acts 2? It appears best to view these as two separate events which have two somewhat different purposes. This was the giving of life itself, which flowed out from within (cf. 7:38-39). The giving of power would occur later, on the day of Pentecost – power to witness and carry out the mission the disciples had been given. (It is important to remember that in the historical unfolding of God’s program for the church, these events occurred in a chronological sequence which, after the church has been established, is not repeatable today.)
[20:23] 281 tn Grk “they are forgiven to them.” The words “to them” are unnecessary in English and somewhat redundant.
[20:23] 282 sn The statement by Jesus about forgive or retaining anyone’s sins finds its closest parallel in Matt 16:19 and 18:18. This is probably not referring to apostolic power to forgive or retain the sins of individuals (as it is sometimes understood), but to the “power” of proclaiming this forgiveness which was entrusted to the disciples. This is consistent with the idea that the disciples are to carry on the ministry of Jesus after he has departed from the world and returned to the Father, a theme which occurred in the Farewell Discourse (cf. 15:27, 16:1-4, and 17:18).
[20:24] 283 sn This is a parenthetical note by the author; Didymus means “the twin” in Greek.
[20:25] 284 tn Grk “but he said to them.”
[20:25] 286 tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context. The use of “it” here as direct object of the verb πιστεύσω (pisteusw) specifies exactly what Thomas was refusing to believe: that Jesus had risen from the dead, as reported by his fellow disciples. Otherwise the English reader may be left with the impression Thomas was refusing to “believe in” Jesus, or “believe Jesus to be the Christ.” The dramatic tension in this narrative is heightened when Thomas, on seeing for himself the risen Christ, believes more than just the resurrection (see John 20:28).
[20:26] 287 tn Grk “were inside”; the word “together” is implied.
[20:26] 288 tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.
[20:27] 289 tn Or “Extend” or “Reach out.” The translation “put” or “reach out” for φέρω (ferw) here is given in BDAG 1052 s.v. 4.
[20:27] 290 tn Grk “see.” The Greek verb ἴδε (ide) is often used like its cognate ἰδού (idou) in Hellenistic Greek (which is “used to emphasize the …importance of someth.” [BDAG 468 s.v. ἰδού 1.b.ε]).
[20:27] 291 tn Or “reach out” or “put.”
[20:27] 292 tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.
[20:27] 293 tn Grk “and do not be unbelieving, but believing.”
[20:28] 294 tn Grk “answered and said to him.”
[20:28] 295 sn Should Thomas’ exclamation be understood as two subjects with the rest of the sentence omitted (“My Lord and my God has truly risen from the dead”), as predicate nominatives (“You are my Lord and my God”), or as vocatives (“My Lord and my God!”)? Probably the most likely is something between the second and third alternatives. It seems that the second is slightly more likely here, because the context appears confessional. Thomas’ statement, while it may have been an exclamation, does in fact confess the faith which he had previously lacked, and Jesus responds to Thomas’ statement in the following verse as if it were a confession. With the proclamation by Thomas here, it is difficult to see how any more profound analysis of Jesus’ person could be given. It echoes 1:1 and 1:14 together: The Word was God, and the Word became flesh (Jesus of Nazareth). The Fourth Gospel opened with many other titles for Jesus: the Lamb of God (1:29, 36); the Son of God (1:34, 49); Rabbi (1:38); Messiah (1:41); the King of Israel (1:49); the Son of Man (1:51). Now the climax is reached with the proclamation by Thomas, “My Lord and my God,” and the reader has come full circle from 1:1, where the author had introduced him to who Jesus was, to 20:28, where the last of the disciples has come to the full realization of who Jesus was. What Jesus had predicted in John 8:28 had come to pass: “When you lift up the Son of Man, then you will know that I am he” (Grk “I am”). By being lifted up in crucifixion (which led in turn to his death, resurrection, and exaltation with the Father) Jesus has revealed his true identity as both Lord (κύριος [kurios], used by the LXX to translate Yahweh) and God (θεός [qeos], used by the LXX to translate Elohim).
[20:29] 296 tn Grk “are those.”
[20:29] 297 tn Some translations treat πιστεύσαντες (pisteusante") as a gnomic aorist (timeless statement) and thus equivalent to an English present tense: “and yet believe” (RSV). This may create an effective application of the passage to the modern reader, but the author is probably thinking of those people who had already believed without the benefit of seeing the risen Jesus, on the basis of reports by others or because of circumstantial evidence (see John 20:8).
[20:30] 299 tc ‡ Although most
[20:30] 300 tn Grk “are not written.”
[20:30] 301 sn The author mentions many other miraculous signs performed by Jesus in the presence of the disciples, which are not written in the Gospel. What are these signs the author of the Gospel has in mind? One can only speculate. The author says they were performed in the presence of the disciples, which emphasizes again their role as witnesses (cf. 15:27). The point here is that the author has been selective in his use of material. He has chosen to record those incidents from the life and ministry of Jesus which supported his purpose in writing the Gospel. Much which might be of tremendous interest, but does not directly contribute to that purpose in writing, he has omitted. The author explains his purpose in writing in the following verse.
[20:31] 302 tn Grk “these things.”
[20:31] 303 tn Grk “are written.”
[20:31] 304 tc ‡ A difficult textual variant is present at this point in the Greek text. Some
[20:31] 305 tn Or “Jesus is the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[20:31] 306 sn John 20:31. A major question concerning this verse, the purpose statement of the Gospel of John, is whether the author is writing primarily for an audience of unbelievers, with purely evangelistic emphasis, or whether he envisions an audience of believers, whom he wants to strengthen in their faith. Several points are important in this discussion: (1) in the immediate context (20:30), the other signs spoken of by the author were performed in the presence of disciples; (2) in the case of the first of the signs, at Cana, the author makes a point of the effect the miracle had on the disciples (2:11); (3) if the primary thrust of the Gospel is toward unbelievers, it is difficult to see why so much material in chaps. 13-17 (the last meal and Farewell Discourse, concluding with Jesus’ prayer for the disciples), which deals almost exclusively with the disciples, is included; (4) the disciples themselves were repeatedly said to have believed in Jesus throughout the Gospel, beginning with 2:11, yet they still needed to believe after the resurrection (if Thomas’ experience in 20:27-28 is any indication); and (5) the Gospel appears to be written with the assumption that the readers are familiar with the basic story (or perhaps with one or more of the synoptic gospel accounts, although this is less clear). Thus no account of the birth of Jesus is given at all, and although he is identified as being from Nazareth, the words of the Pharisees and chief priests to Nicodemus (7:52) are almost certainly to be taken as ironic, assuming the reader knows where Jesus was really from. Likewise, when Mary is identified in 11:2 as the one who anointed Jesus’ feet with oil, it is apparently assumed that the readers are familiar with the story, since the incident involved is not mentioned in the Fourth Gospel until 12:3. These observations must be set over against the clear statement of purpose in the present verse, 20:31, which seems to have significant evangelistic emphasis. In addition to this there is the repeated emphasis on witness throughout the Fourth Gospel (cf. the witness of John the Baptist in 1:7, 8, 15, 32, and 34, along with 5:33; the Samaritan woman in 4:39; Jesus’ own witness, along with that of the Father who sent him, in 8:14, 18, and 18:37; the disciples themselves in 15:27; and finally the testimony of the author himself in 19:35 and 21:24). In light of all this evidence it seems best to say that the author wrote with a dual purpose: (1) to witness to unbelievers concerning Jesus, in order that they come to believe in him and have eternal life; and (2) to strengthen the faith of believers, by deepening and expanding their understanding of who Jesus is.
