John 7:2--11:54

7:2 Now the Jewish feast of Tabernacles ¹  was near. ²  7:3 So Jesus’ brothers ³  advised him, “Leave here and go to Judea so your disciples may see your miracles that you are performing. ⁴  7:4 For no one who seeks to make a reputation for himself ⁵  does anything in secret. ⁶  If you are doing these things, show yourself to the world.” 7:5 (For not even his own brothers believed in him.) ⁷ 

7:6 So Jesus replied, ⁸  “My time ⁹  has not yet arrived, ¹⁰  but you are ready at any opportunity! ¹¹  7:7 The world cannot hate you, but it hates me, because I am testifying about it that its deeds are evil. 7:8 You go up ¹²  to the feast yourselves. I am not going up to this feast ¹³  because my time ¹⁴  has not yet fully arrived.” ¹⁵  7:9 When he had said this, he remained in Galilee.

7:10 But when his brothers had gone up to the feast, then Jesus ¹⁶  himself also went up, not openly but in secret. 7:11 So the Jewish leaders ¹⁷  were looking for him at the feast, asking, “Where is he?” ¹⁸  7:12 There was ¹⁹  a lot of grumbling ²⁰  about him among the crowds. ²¹  Some were saying, “He is a good man,” but others, “He deceives the common people.” ²²  7:13 However, no one spoke openly about him for fear of the Jewish leaders. ²³ 

Teaching in the Temple

7:14 When the feast was half over, Jesus went up to the temple courts ²⁴  and began to teach. ²⁵  7:15 Then the Jewish leaders ²⁶  were astonished ²⁷  and said, “How does this man know so much when he has never had formal instruction?” ²⁸  7:16 So Jesus replied, ²⁹  “My teaching is not from me, but from the one who sent me. ³⁰  7:17 If anyone wants to do God’s will, ³¹  he will know about my teaching, whether it is from God or whether I speak from my own authority. ³²  7:18 The person who speaks on his own authority ³³  desires ³⁴  to receive honor ³⁵  for himself; the one who desires ³⁶  the honor ³⁷  of the one who sent him is a man of integrity, ³⁸  and there is no unrighteousness in him. 7:19 Hasn’t Moses given you the law? Yet not one of you keeps ³⁹  the law! Why do you want ⁴⁰  to kill me?”

7:20 The crowd ⁴¹  answered, “You’re possessed by a demon! ⁴²  Who is trying to kill you?” ⁴³  7:21 Jesus replied, ⁴⁴  “I performed one miracle ⁴⁵  and you are all amazed. ⁴⁶  7:22 However, because Moses gave you the practice of circumcision ⁴⁷  (not that it came from Moses, but from the forefathers), you circumcise a male child ⁴⁸  on the Sabbath. 7:23 But if a male child ⁴⁹  is circumcised ⁵⁰  on the Sabbath so that the law of Moses is not broken, ⁵¹  why are you angry with me because I made a man completely well ⁵²  on the Sabbath? 7:24 Do not judge according to external appearance, ⁵³  but judge with proper ⁵⁴  judgment.”

Questions About Jesus’ Identity

7:25 Then some of the residents of Jerusalem ⁵⁵  began to say, “Isn’t this the man ⁵⁶  they are trying ⁵⁷  to kill? 7:26 Yet here he is, speaking publicly, ⁵⁸  and they are saying nothing to him. ⁵⁹  Do the rulers really know that this man ⁶⁰  is the Christ? ⁶¹  7:27 But we know where this man ⁶²  comes from. ⁶³  Whenever the Christ ⁶⁴  comes, no one will know where he comes from.” ⁶⁵ 

7:28 Then Jesus, while teaching in the temple courts, ⁶⁶  cried out, ⁶⁷  “You both know me and know where I come from! ⁶⁸  And I have not come on my own initiative, ⁶⁹  but the one who sent me ⁷⁰  is true. You do not know him, ⁷¹  7:29 but ⁷²  I know him, because I have come from him ⁷³  and he ⁷⁴  sent me.”

7:30 So then they tried to seize Jesus, ⁷⁵  but no one laid a hand on him, because his time ⁷⁶  had not yet come. 7:31 Yet many of the crowd ⁷⁷  believed in him and said, “Whenever the Christ ⁷⁸  comes, he won’t perform more miraculous signs than this man did, will he?” ⁷⁹ 

7:32 The Pharisees ⁸⁰  heard the crowd ⁸¹  murmuring these things about Jesus, ⁸²  so the chief priests and the Pharisees sent officers ⁸³  to arrest him. ⁸⁴  7:33 Then Jesus said, “I will be with you for only a little while longer, ⁸⁵  and then ⁸⁶  I am going to the one who sent me. 7:34 You will look for me ⁸⁷  but will not find me, and where I am you cannot come.”

7:35 Then the Jewish leaders ⁸⁸  said to one another, “Where is he ⁸⁹  going to go that we cannot find him? ⁹⁰  He is not going to go to the Jewish people dispersed ⁹¹  among the Greeks and teach the Greeks, is he? ⁹²  7:36 What did he mean by saying, ⁹³  ‘You will look for me ⁹⁴  but will not find me, and where I am you cannot come’?”

Teaching About the Spirit

7:37 On the last day of the feast, the greatest day, ⁹⁵  Jesus stood up and shouted out, ⁹⁶  “If anyone is thirsty, let him come to me, and 7:38 let the one who believes in me drink. ⁹⁷  Just as the scripture says, ‘From within him ⁹⁸  will flow rivers of living water.’” ⁹⁹  7:39 (Now he said this about the Spirit, whom those who believed in him were going to receive, for the Spirit had not yet been given, ¹⁰⁰  because Jesus was not yet glorified.) ¹⁰¹ 

Differing Opinions About Jesus

7:40 When they heard these words, some of the crowd ¹⁰²  began to say, “This really ¹⁰³  is the Prophet!” ¹⁰⁴  7:41 Others said, “This is the Christ!” ¹⁰⁵  But still others said, “No, ¹⁰⁶  for the Christ doesn’t come from Galilee, does he? ¹⁰⁷  7:42 Don’t the scriptures say that the Christ is a descendant ¹⁰⁸  of David ¹⁰⁹  and comes from Bethlehem, ¹¹⁰  the village where David lived?” ¹¹¹  7:43 So there was a division in the crowd ¹¹²  because of Jesus. ¹¹³  7:44 Some of them were wanting to seize him, but no one laid a hand on him. ¹¹⁴ 

Lack of Belief

7:45 Then the officers ¹¹⁵  returned ¹¹⁶  to the chief priests and Pharisees, ¹¹⁷  who said to them, “Why didn’t you bring him back with you?” ¹¹⁸  7:46 The officers replied, “No one ever spoke like this man!” 7:47 Then the Pharisees answered, ¹¹⁹  “You haven’t been deceived too, have you? ¹²⁰  7:48 None of the rulers ¹²¹  or the Pharisees have believed in him, have they? ¹²²  7:49 But this rabble ¹²³  who do not know the law are accursed!”

7:50 Nicodemus, who had gone to Jesus ¹²⁴  before and who was one of the rulers, ¹²⁵  said, ¹²⁶  7:51 “Our law doesn’t condemn ¹²⁷  a man unless it first hears from him and learns ¹²⁸  what he is doing, does it?” ¹²⁹  7:52 They replied, ¹³⁰  “You aren’t from Galilee too, are you? ¹³¹  Investigate carefully and you will see that no prophet ¹³²  comes from Galilee!”

A Woman Caught in Adultery

7:53 ¹³³ [[And each one departed to his own house. 8:1 But Jesus went to the Mount of Olives. ¹³⁴  8:2 Early in the morning he came to the temple courts again. All the people came to him, and he sat down and began to teach ¹³⁵  them. 8:3 The experts in the law ¹³⁶  and the Pharisees ¹³⁷  brought a woman who had been caught committing adultery. They made her stand in front of them 8:4 and said to Jesus, ¹³⁸  “Teacher, this woman was caught in the very act of adultery. 8:5 In the law Moses commanded us to stone to death ¹³⁹  such women. ¹⁴⁰  What then do you say?” 8:6 (Now they were asking this in an attempt to trap him, so that they could bring charges against ¹⁴¹  him.) ¹⁴²  Jesus bent down and wrote on the ground with his finger. ¹⁴³  8:7 When they persisted in asking him, he stood up straight ¹⁴⁴  and replied, ¹⁴⁵  “Whoever among you is guiltless ¹⁴⁶  may be the first to throw a stone at her.” 8:8 Then ¹⁴⁷  he bent over again and wrote on the ground.

8:9 Now when they heard this, they began to drift away one at a time, starting with the older ones, ¹⁴⁸  until Jesus was left alone with the woman standing before him. 8:10 Jesus stood up straight ¹⁴⁹  and said to her, “Woman, ¹⁵⁰  where are they? Did no one condemn you?” 8:11 She replied, “No one, Lord.” And Jesus said, “I do not condemn you either. Go, and from now on do not sin any more.”]] ¹⁵¹ 

Jesus as the Light of the World

8:12 Then Jesus spoke out again, ¹⁵²  “I am the light of the world. ¹⁵³  The one who follows me will never ¹⁵⁴  walk in darkness, but will have the light of life.” 8:13 So the Pharisees ¹⁵⁵  objected, ¹⁵⁶  “You testify about yourself; your testimony is not true!” ¹⁵⁷  8:14 Jesus answered, ¹⁵⁸  “Even if I testify about myself, my testimony is true, because I know where I came from and where I am going. But you people ¹⁵⁹  do not know where I came from or where I am going. ¹⁶⁰  8:15 You people ¹⁶¹  judge by outward appearances; ¹⁶²  I do not judge anyone. ¹⁶³  8:16 But if I judge, my evaluation is accurate, ¹⁶⁴  because I am not alone when I judge, ¹⁶⁵  but I and the Father who sent me do so together. ¹⁶⁶  8:17 It is written in your law that the testimony of two men is true. ¹⁶⁷  8:18 I testify about myself ¹⁶⁸  and the Father who sent me testifies about me.”

8:19 Then they began asking ¹⁶⁹  him, “Who is your father?” Jesus answered, “You do not know either me or my Father. If you knew me you would know my Father too.” ¹⁷⁰  8:20 (Jesus ¹⁷¹  spoke these words near the offering box ¹⁷²  while he was teaching in the temple courts. ¹⁷³  No one seized him because his time ¹⁷⁴  had not yet come.) ¹⁷⁵ 

Where Jesus Came From and Where He is Going

8:21 Then Jesus ¹⁷⁶  said to them again, ¹⁷⁷  “I am going away, and you will look for me ¹⁷⁸  but will die in your sin. ¹⁷⁹  Where I am going you cannot come.” 8:22 So the Jewish leaders ¹⁸⁰  began to say, ¹⁸¹  “Perhaps he is going to kill himself, because he says, ‘Where I am going you cannot come.’” 8:23 Jesus replied, ¹⁸²  “You people ¹⁸³  are from below; I am from above. You people are from this world; I am not from this world. 8:24 Thus I told you ¹⁸⁴  that you will die in your sins. For unless you believe that I am he, ¹⁸⁵  you will die in your sins.”

8:25 So they said to him, “Who are you?” Jesus replied, ¹⁸⁶  “What I have told you from the beginning. 8:26 I have many things to say and to judge ¹⁸⁷  about you, but the Father ¹⁸⁸  who sent me is truthful, ¹⁸⁹  and the things I have heard from him I speak to the world.” ¹⁹⁰  8:27 (They did not understand that he was telling them about his Father.) ¹⁹¹ 

8:28 Then Jesus said, ¹⁹²  “When you lift up the Son of Man, then you will know that I am he, ¹⁹³  and I do nothing on my own initiative, ¹⁹⁴  but I speak just what the Father taught me. ¹⁹⁵  8:29 And the one who sent me is with me. He has not left me alone, ¹⁹⁶  because I always do those things that please him.” 8:30 While he was saying these things, many people ¹⁹⁷  believed in him.

Abraham’s Children and the Devil’s Children

8:31 Then Jesus said to those Judeans ¹⁹⁸  who had believed him, “If you continue to follow my teaching, ¹⁹⁹  you are really ²⁰⁰  my disciples 8:32 and you will know the truth, and the truth will set you free.” ²⁰¹  8:33 “We are descendants ²⁰²  of Abraham,” they replied, ²⁰³  “and have never been anyone’s slaves! How can you say, ²⁰⁴  ‘You will become free’?” 8:34 Jesus answered them, “I tell you the solemn truth, ²⁰⁵  everyone who practices ²⁰⁶  sin is a slave ²⁰⁷  of sin. 8:35 The slave does not remain in the family ²⁰⁸  forever, but the son remains forever. ²⁰⁹  8:36 So if the son ²¹⁰  sets you free, you will be really free. 8:37 I know that you are Abraham’s descendants. ²¹¹  But you want ²¹²  to kill me, because my teaching ²¹³  makes no progress among you. ²¹⁴  8:38 I am telling you the things I have seen while with the ²¹⁵  Father; ²¹⁶  as for you, ²¹⁷  practice the things you have heard from the ²¹⁸  Father!”

8:39 They answered him, ²¹⁹  “Abraham is our father!” ²²⁰  Jesus replied, ²²¹  “If you are ²²²  Abraham’s children, you would be doing ²²³  the deeds of Abraham. 8:40 But now you are trying ²²⁴  to kill me, a man who has told you ²²⁵  the truth I heard from God. Abraham did not do this! ²²⁶  8:41 You people ²²⁷  are doing the deeds of your father.”

Then ²²⁸  they said to Jesus, ²²⁹  “We were not born as a result of immorality! ²³⁰  We have only one Father, God himself.” 8:42 Jesus replied, ²³¹  “If God were your Father, you would love me, for I have come from God and am now here. ²³²  I ²³³  have not come on my own initiative, ²³⁴  but he ²³⁵  sent me. 8:43 Why don’t you understand what I am saying? It is because you cannot accept ²³⁶  my teaching. ²³⁷  8:44 You people ²³⁸  are from ²³⁹  your father the devil, and you want to do what your father desires. ²⁴⁰  He ²⁴¹  was a murderer from the beginning, and does not uphold the truth, ²⁴²  because there is no truth in him. Whenever he lies, ²⁴³  he speaks according to his own nature, ²⁴⁴  because he is a liar and the father of lies. ²⁴⁵  8:45 But because I am telling you ²⁴⁶  the truth, you do not believe me. 8:46 Who among you can prove me guilty ²⁴⁷  of any sin? ²⁴⁸  If I am telling you ²⁴⁹  the truth, why don’t you believe me? 8:47 The one who belongs to ²⁵⁰  God listens and responds ²⁵¹  to God’s words. You don’t listen and respond, ²⁵²  because you don’t belong to God.” ²⁵³ 

8:48 The Judeans ²⁵⁴  replied, ²⁵⁵  “Aren’t we correct in saying ²⁵⁶  that you are a Samaritan and are possessed by a demon?” ²⁵⁷  8:49 Jesus answered, “I am not possessed by a demon, ²⁵⁸  but I honor my Father – and yet ²⁵⁹  you dishonor me. 8:50 I am not trying to get ²⁶⁰  praise for myself. ²⁶¹  There is one who demands ²⁶²  it, and he also judges. ²⁶³  8:51 I tell you the solemn truth, ²⁶⁴  if anyone obeys ²⁶⁵  my teaching, ²⁶⁶  he will never see death.” ²⁶⁷ 

8:52 Then ²⁶⁸  the Judeans ²⁶⁹  responded, ²⁷⁰  “Now we know you’re possessed by a demon! ²⁷¹  Both Abraham and the prophets died, and yet ²⁷²  you say, ‘If anyone obeys ²⁷³  my teaching, ²⁷⁴  he will never experience ²⁷⁵  death.’ ²⁷⁶  8:53 You aren’t greater than our father Abraham who died, are you? ²⁷⁷  And the prophets died too! Who do you claim to be?” 8:54 Jesus replied, ²⁷⁸  “If I glorify myself, my glory is worthless. ²⁷⁹  The one who glorifies me is my Father, about whom you people ²⁸⁰  say, ‘He is our God.’ 8:55 Yet ²⁸¹  you do not know him, but I know him. If I were to say that I do not know him, ²⁸²  I would be a liar like you. But I do know him, and I obey ²⁸³  his teaching. ²⁸⁴  8:56 Your father Abraham was overjoyed ²⁸⁵  to see my day, and he saw it and was glad.” ²⁸⁶ 

8:57 Then the Judeans ²⁸⁷  replied, ²⁸⁸  “You are not yet fifty years old! ²⁸⁹  Have ²⁹⁰  you seen Abraham?” 8:58 Jesus said to them, “I tell you the solemn truth, ²⁹¹  before Abraham came into existence, ²⁹²  I am!” ²⁹³  8:59 Then they picked up ²⁹⁴  stones to throw at him, ²⁹⁵  but Jesus hid himself and went out from the temple area. ²⁹⁶ 

Healing a Man Born Blind

9:1 Now as Jesus was passing by, ²⁹⁷  he saw a man who had been blind from birth. 9:2 His disciples asked him, ²⁹⁸  “Rabbi, who committed the sin that caused him to be born blind, this man ²⁹⁹  or his parents?” ³⁰⁰  9:3 Jesus answered, “Neither this man ³⁰¹  nor his parents sinned, but he was born blind so that ³⁰²  the acts ³⁰³  of God may be revealed ³⁰⁴  through what happens to him. ³⁰⁵  9:4 We must perform the deeds ³⁰⁶  of the one who sent me ³⁰⁷  as long as ³⁰⁸  it is daytime. Night is coming when no one can work. 9:5 As long as I am in the world, I am the light of the world.” ³⁰⁹  9:6 Having said this, ³¹⁰  he spat on the ground and made some mud ³¹¹  with the saliva. He ³¹²  smeared the mud on the blind man’s ³¹³  eyes 9:7 and said to him, “Go wash in the pool of Siloam” ³¹⁴  (which is translated “sent”). ³¹⁵  So the blind man ³¹⁶  went away and washed, and came back seeing.

9:8 Then the neighbors and the people who had seen him previously ³¹⁷  as a beggar began saying, ³¹⁸  “Is this not the man ³¹⁹  who used to sit and beg?” 9:9 Some people said, ³²⁰  “This is the man!” ³²¹  while others said, “No, but he looks like him.” ³²²  The man himself ³²³  kept insisting, “I am the one!” ³²⁴  9:10 So they asked him, ³²⁵  “How then were you made to see?” ³²⁶  9:11 He replied, ³²⁷  “The man called Jesus made mud, ³²⁸  smeared it ³²⁹  on my eyes and told me, ³³⁰  ‘Go to Siloam and wash.’ So I went and washed, and was able to see.” ³³¹  9:12 They said ³³²  to him, “Where is that man?” ³³³  He replied, ³³⁴  “I don’t know.”

The Pharisees’ Reaction to the Healing

9:13 They brought the man who used to be blind ³³⁵  to the Pharisees. ³³⁶  9:14 (Now the day on which Jesus made the mud ³³⁷  and caused him to see ³³⁸  was a Sabbath.) ³³⁹  9:15 So the Pharisees asked him again how he had gained his sight. ³⁴⁰  He replied, ³⁴¹  “He put mud ³⁴²  on my eyes and I washed, and now ³⁴³  I am able to see.”

9:16 Then some of the Pharisees began to say, ³⁴⁴  “This man is not from God, because he does not observe ³⁴⁵  the Sabbath.” ³⁴⁶  But others said, “How can a man who is a sinner perform ³⁴⁷  such miraculous signs?” Thus there was a division ³⁴⁸  among them. 9:17 So again they asked the man who used to be blind, ³⁴⁹  “What do you say about him, since he caused you to see?” ³⁵⁰  “He is a prophet,” the man replied. ³⁵¹ 

9:18 Now the Jewish religious leaders ³⁵²  refused to believe ³⁵³  that he had really been blind and had gained his sight until at last they summoned ³⁵⁴  the parents of the man who had become able to see. ³⁵⁵  9:19 They asked the parents, ³⁵⁶  “Is this your son, whom you say ³⁵⁷  was born blind? Then how does he now see?” 9:20 So his parents replied, ³⁵⁸  “We know that this is our son and that he was born blind. 9:21 But we do not know how he is now able to see, nor do we know who caused him to see. ³⁵⁹  Ask him, he is a mature adult. ³⁶⁰  He will speak for himself.” 9:22 (His parents said these things because they were afraid of the Jewish religious leaders. ³⁶¹  For the Jewish leaders had already agreed that anyone who confessed Jesus ³⁶²  to be the Christ ³⁶³  would be put out ³⁶⁴  of the synagogue. ³⁶⁵  9:23 For this reason his parents said, “He is a mature adult, ³⁶⁶  ask him.”) ³⁶⁷ 

9:24 Then they summoned ³⁶⁸  the man who used to be blind ³⁶⁹  a second time and said to him, “Promise before God to tell the truth. ³⁷⁰  We know that this man ³⁷¹  is a sinner.” 9:25 He replied, ³⁷²  “I do not know whether he is a sinner. I do know one thing – that although I was blind, now I can see.” 9:26 Then they said to him, “What did he do to you? How did he cause you to see?” ³⁷³  9:27 He answered, ³⁷⁴  “I told you already and you didn’t listen. ³⁷⁵  Why do you want to hear it ³⁷⁶  again? You people ³⁷⁷  don’t want to become his disciples too, do you?”

9:28 They ³⁷⁸  heaped insults ³⁷⁹  on him, saying, ³⁸⁰  “You are his disciple! ³⁸¹  We are disciples of Moses! 9:29 We know that God has spoken to Moses! We do not know where this man ³⁸²  comes from!” 9:30 The man replied, ³⁸³  “This is a remarkable thing, ³⁸⁴  that you don’t know where he comes from, and yet he caused me to see! ³⁸⁵  9:31 We know that God doesn’t listen to ³⁸⁶  sinners, but if anyone is devout ³⁸⁷  and does his will, God ³⁸⁸  listens to ³⁸⁹  him. ³⁹⁰  9:32 Never before ³⁹¹  has anyone heard of someone causing a man born blind to see. ³⁹²  9:33 If this man ³⁹³  were not from God, he could do nothing.” 9:34 They replied, ³⁹⁴  “You were born completely in sinfulness, ³⁹⁵  and yet you presume to teach us?” ³⁹⁶  So they threw him out.

The Man’s Response to Jesus

9:35 Jesus heard that they had thrown him out, so he found the man ³⁹⁷  and said to him, “Do you believe in the Son of Man?” ³⁹⁸  9:36 The man ³⁹⁹  replied, ⁴⁰⁰  “And who is he, sir, that ⁴⁰¹  I may believe in him?” 9:37 Jesus told him, “You have seen him; he ⁴⁰²  is the one speaking with you.” ⁴⁰³  9:38 [He said, “Lord, I believe,” and he worshiped him. ⁴⁰⁴  9:39 Jesus ⁴⁰⁵  said,] ⁴⁰⁶  “For judgment I have come into this world, so that those who do not see may gain their sight, ⁴⁰⁷  and the ones who see may become blind.”

9:40 Some of the Pharisees ⁴⁰⁸  who were with him heard this ⁴⁰⁹  and asked him, ⁴¹⁰  “We are not blind too, are we?” ⁴¹¹  9:41 Jesus replied, ⁴¹²  “If you were blind, you would not be guilty of sin, ⁴¹³  but now because you claim that you can see, ⁴¹⁴  your guilt ⁴¹⁵  remains.” ⁴¹⁶ 

Jesus as the Good Shepherd

10:1 “I tell you the solemn truth, ⁴¹⁷  the one who does not enter the sheepfold ⁴¹⁸  by the door, ⁴¹⁹  but climbs in some other way, is a thief and a robber. 10:2 The one who enters by the door is the shepherd of the sheep. 10:3 The doorkeeper ⁴²⁰  opens the door ⁴²¹  for him, ⁴²²  and the sheep hear his voice. He ⁴²³  calls his own sheep by name and leads them out. ⁴²⁴  10:4 When he has brought all his own sheep ⁴²⁵  out, he goes ahead of them, and the sheep follow him because they recognize ⁴²⁶  his voice. 10:5 They will never follow a stranger, ⁴²⁷  but will run away from him, because they do not recognize ⁴²⁸  the stranger’s voice.” ⁴²⁹  10:6 Jesus told them this parable, ⁴³⁰  but they ⁴³¹  did not understand ⁴³²  what he was saying to them.

10:7 So Jesus said to them again, “I tell you the solemn truth, ⁴³³  I am the door for the sheep. ⁴³⁴  10:8 All who came before me were ⁴³⁵  thieves and robbers, but the sheep did not listen to them. ⁴³⁶  10:9 I am the door. If anyone enters through me, he will be saved, and will come in and go out, ⁴³⁷  and find pasture. ⁴³⁸  10:10 The thief comes only to steal and kill ⁴³⁹  and destroy; I have come so that they may have life, and may have it abundantly. ⁴⁴⁰ 

10:11 “I am the good ⁴⁴¹  shepherd. The good shepherd lays down his life ⁴⁴²  for the sheep. 10:12 The hired hand, ⁴⁴³  who is not a shepherd and does not own sheep, sees the wolf coming and abandons ⁴⁴⁴  the sheep and runs away. ⁴⁴⁵  So the wolf attacks ⁴⁴⁶  the sheep and scatters them. 10:13 Because he is a hired hand and is not concerned about the sheep, ⁴⁴⁷  he runs away. ⁴⁴⁸ 

10:14 “I am the good shepherd. I ⁴⁴⁹  know my own ⁴⁵⁰  and my own know me – 10:15 just as the Father knows me and I know the Father – and I lay down my life ⁴⁵¹  for ⁴⁵²  the sheep. 10:16 I have ⁴⁵³  other sheep that do not come from ⁴⁵⁴  this sheepfold. ⁴⁵⁵  I must bring them too, and they will listen to my voice, ⁴⁵⁶  so that ⁴⁵⁷  there will be one flock and ⁴⁵⁸  one shepherd. 10:17 This is why the Father loves me ⁴⁵⁹  – because I lay down my life, ⁴⁶⁰  so that I may take it back again. 10:18 No one takes it away from me, but I lay it down ⁴⁶¹  of my own free will. ⁴⁶²  I have the authority ⁴⁶³  to lay it down, and I have the authority ⁴⁶⁴  to take it back again. This commandment ⁴⁶⁵  I received from my Father.”

10:19 Another sharp division took place among the Jewish people ⁴⁶⁶  because of these words. 10:20 Many of them were saying, “He is possessed by a demon and has lost his mind! ⁴⁶⁷  Why do you listen to him?” 10:21 Others said, “These are not the words ⁴⁶⁸  of someone possessed by a demon. A demon cannot cause the blind to see, ⁴⁶⁹  can it?” ⁴⁷⁰ 

Jesus at the Feast of Dedication

10:22 Then came the feast of the Dedication ⁴⁷¹  in Jerusalem. ⁴⁷²  10:23 It was winter, ⁴⁷³  and Jesus was walking in the temple area ⁴⁷⁴  in Solomon’s Portico. ⁴⁷⁵  10:24 The Jewish leaders ⁴⁷⁶  surrounded him and asked, ⁴⁷⁷  “How long will you keep us in suspense? ⁴⁷⁸  If you are the Christ, ⁴⁷⁹  tell us plainly.” ⁴⁸⁰  10:25 Jesus replied, ⁴⁸¹  “I told you and you do not believe. The deeds ⁴⁸²  I do in my Father’s name testify about me. 10:26 But you refuse to believe because you are not my sheep. 10:27 My sheep listen to my voice, and I know them, and they follow me. 10:28 I give ⁴⁸³  them eternal life, and they will never perish; ⁴⁸⁴  no one will snatch ⁴⁸⁵  them from my hand. 10:29 My Father, who has given them to me, is greater than all, ⁴⁸⁶  and no one can snatch ⁴⁸⁷  them from my Father’s hand. 10:30 The Father and I ⁴⁸⁸  are one.” ⁴⁸⁹ 

10:31 The Jewish leaders ⁴⁹⁰  picked up rocks again to stone him to death. 10:32 Jesus said to them, ⁴⁹¹  “I have shown you many good deeds ⁴⁹²  from the Father. For which one of them are you going to stone me?” 10:33 The Jewish leaders ⁴⁹³  replied, ⁴⁹⁴  “We are not going to stone you for a good deed ⁴⁹⁵  but for blasphemy, ⁴⁹⁶  because ⁴⁹⁷  you, a man, are claiming to be God.” ⁴⁹⁸ 

10:34 Jesus answered, ⁴⁹⁹  “Is it not written in your law, ‘I said, you are gods’? ⁵⁰⁰  10:35 If those people to whom the word of God came were called ‘gods’ (and the scripture cannot be broken), ⁵⁰¹  10:36 do you say about the one whom the Father set apart ⁵⁰²  and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’? 10:37 If I do not perform ⁵⁰³  the deeds ⁵⁰⁴  of my Father, do not believe me. 10:38 But if I do them, even if you do not believe me, believe the deeds, ⁵⁰⁵  so that you may come to know ⁵⁰⁶  and understand that I am in the Father and the Father is in me.” 10:39 Then ⁵⁰⁷  they attempted ⁵⁰⁸  again to seize him, but he escaped their clutches. ⁵⁰⁹ 

10:40 Jesus ⁵¹⁰  went back across the Jordan River ⁵¹¹  again to the place where John ⁵¹²  had been baptizing at an earlier time, ⁵¹³  and he stayed there. 10:41 Many ⁵¹⁴  came to him and began to say, “John ⁵¹⁵  performed ⁵¹⁶  no miraculous sign, but everything John said about this man ⁵¹⁷  was true!” 10:42 And many believed in Jesus ⁵¹⁸  there.

The Death of Lazarus

11:1 Now a certain man named Lazarus was sick. He was from Bethany, the village where Mary and her sister Martha lived. ⁵¹⁹  11:2 (Now it was Mary who anointed the Lord with perfumed oil ⁵²⁰  and wiped his feet dry with her hair, whose brother Lazarus was sick.) ⁵²¹  11:3 So the sisters sent a message ⁵²²  to Jesus, ⁵²³  “Lord, look, the one you love is sick.” 11:4 When Jesus heard this, he said, “This sickness will not lead to death, ⁵²⁴  but to God’s glory, ⁵²⁵  so that the Son of God may be glorified through it.” ⁵²⁶  11:5 (Now Jesus loved Martha and her sister and Lazarus.) ⁵²⁷ 

11:6 So when he heard that Lazarus ⁵²⁸  was sick, he remained in the place where he was for two more days. 11:7 Then after this, he said to his disciples, “Let us go to Judea again.” ⁵²⁹  11:8 The disciples replied, ⁵³⁰  “Rabbi, the Jewish leaders ⁵³¹  were just now trying ⁵³²  to stone you to death! Are ⁵³³  you going there again?” 11:9 Jesus replied, ⁵³⁴  “Are there not twelve hours in a day? If anyone walks around in the daytime, he does not stumble, ⁵³⁵  because he sees the light of this world. ⁵³⁶  11:10 But if anyone walks around at night, ⁵³⁷  he stumbles, ⁵³⁸  because the light is not in him.”

11:11 After he said this, he added, ⁵³⁹  “Our friend Lazarus has fallen asleep. ⁵⁴⁰  But I am going there to awaken him.” 11:12 Then the disciples replied, ⁵⁴¹  “Lord, if he has fallen asleep, he will recover.” 11:13 (Now Jesus had been talking about ⁵⁴²  his death, but they ⁵⁴³  thought he had been talking about real sleep.) ⁵⁴⁴ 

11:14 Then Jesus told them plainly, “Lazarus has died, 11:15 and I am glad ⁵⁴⁵  for your sake that I was not there, so that you may believe. ⁵⁴⁶  But let us go to him.” 11:16 So Thomas (called Didymus ⁵⁴⁷ ) ⁵⁴⁸  said to his fellow disciples, “Let us go too, so that we may die with him.” ⁵⁴⁹ 

Speaking with Martha and Mary

11:17 When ⁵⁵⁰  Jesus arrived, ⁵⁵¹  he found that Lazarus ⁵⁵²  had been in the tomb four days already. ⁵⁵³  11:18 (Now Bethany was less than two miles ⁵⁵⁴  from Jerusalem, ⁵⁵⁵  11:19 so many of the Jewish people of the region ⁵⁵⁶  had come to Martha and Mary to console them ⁵⁵⁷  over the loss of their brother.) ⁵⁵⁸  11:20 So when Martha heard that Jesus was coming, she went out to meet him, but Mary was sitting in the house. ⁵⁵⁹  11:21 Martha ⁵⁶⁰  said to Jesus, “Lord, if you had been here, my brother would not have died. 11:22 But even now I know that whatever you ask from God, God will grant ⁵⁶¹  you.” ⁵⁶² 

11:23 Jesus replied, ⁵⁶³  “Your brother will come back to life again.” ⁵⁶⁴  11:24 Martha said, ⁵⁶⁵  “I know that he will come back to life again ⁵⁶⁶  in the resurrection at the last day.” 11:25 Jesus said to her, “I am the resurrection and the life. The one who believes in me will live ⁵⁶⁷  even if he dies, 11:26 and the one who lives and believes in me will never die. ⁵⁶⁸  Do you believe this?” 11:27 She replied, ⁵⁶⁹  “Yes, Lord, I believe ⁵⁷⁰  that you are the Christ, ⁵⁷¹  the Son of God who comes into the world.” ⁵⁷² 

11:28 And when she had said this, Martha ⁵⁷³  went and called her sister Mary, saying privately, ⁵⁷⁴  “The Teacher is here and is asking for you.” ⁵⁷⁵  11:29 So when Mary ⁵⁷⁶  heard this, she got up quickly and went to him. 11:30 (Now Jesus had not yet entered the village, but was still in the place where Martha had come out to meet him.) 11:31 Then the people ⁵⁷⁷  who were with Mary ⁵⁷⁸  in the house consoling her saw her ⁵⁷⁹  get up quickly and go out. They followed her, because they thought she was going to the tomb to weep ⁵⁸⁰  there.

11:32 Now when Mary came to the place where Jesus was and saw him, she fell at his feet and said to him, “Lord, if you had been here, my brother would not have died.” 11:33 When Jesus saw her weeping, and the people ⁵⁸¹  who had come with her weeping, he was intensely moved ⁵⁸²  in spirit and greatly distressed. ⁵⁸³  11:34 He asked, ⁵⁸⁴  “Where have you laid him?” ⁵⁸⁵  They replied, ⁵⁸⁶  “Lord, come and see.” 11:35 Jesus wept. ⁵⁸⁷  11:36 Thus the people who had come to mourn ⁵⁸⁸  said, “Look how much he loved him!” 11:37 But some of them said, “This is the man who caused the blind man to see! ⁵⁸⁹  Couldn’t he have done something to keep Lazarus ⁵⁹⁰  from dying?”

Lazarus Raised from the Dead

11:38 Jesus, intensely moved ⁵⁹¹  again, came to the tomb. (Now it was a cave, and a stone was placed across it.) ⁵⁹²  11:39 Jesus said, “Take away the stone.” ⁵⁹³  Martha, the sister of the deceased, ⁵⁹⁴  replied, “Lord, by this time the body will have a bad smell, ⁵⁹⁵  because he has been buried ⁵⁹⁶  four days.” ⁵⁹⁷  11:40 Jesus responded, ⁵⁹⁸  “Didn’t I tell you that if you believe, you would see the glory of God?” 11:41 So they took away ⁵⁹⁹  the stone. Jesus looked upward ⁶⁰⁰  and said, “Father, I thank you that you have listened to me. ⁶⁰¹  11:42 I knew that you always listen to me, ⁶⁰²  but I said this ⁶⁰³  for the sake of the crowd standing around here, that they may believe that you sent me.” 11:43 When ⁶⁰⁴  he had said this, he shouted in a loud voice, ⁶⁰⁵  “Lazarus, come out!” 11:44 The one who had died came out, his feet and hands tied up with strips of cloth, ⁶⁰⁶  and a cloth wrapped around his face. ⁶⁰⁷  Jesus said to them, “Unwrap him ⁶⁰⁸  and let him go.”

The Response of the Jewish Leaders

11:45 Then many of the people, ⁶⁰⁹  who had come with Mary and had seen the things Jesus ⁶¹⁰  did, believed in him. 11:46 But some of them went to the Pharisees ⁶¹¹  and reported to them ⁶¹²  what Jesus had done. 11:47 So the chief priests and the Pharisees ⁶¹³  called the council ⁶¹⁴  together and said, “What are we doing? For this man is performing many miraculous signs. 11:48 If we allow him to go on in this way, ⁶¹⁵  everyone will believe in him, and the Romans will come and take away our sanctuary ⁶¹⁶  and our nation.”

11:49 Then one of them, Caiaphas, who was high priest that year, said, ⁶¹⁷  “You know nothing at all! 11:50 You do not realize ⁶¹⁸  that it is more to your advantage to have one man ⁶¹⁹  die for the people than for the whole nation to perish.” ⁶²⁰  11:51 (Now he did not say this on his own, ⁶²¹  but because he was high priest that year, he prophesied that Jesus was going to die for the Jewish nation, ⁶²²  11:52 and not for the Jewish nation ⁶²³  only, ⁶²⁴  but to gather together ⁶²⁵  into one the children of God who are scattered.) ⁶²⁶  11:53 So from that day they planned together to kill him.

11:54 Thus Jesus no longer went ⁶²⁷  around publicly ⁶²⁸  among the Judeans, ⁶²⁹  but went away from there to the region near the wilderness, to a town called Ephraim, ⁶³⁰  and stayed there with his disciples.

[7:2]  ¹ tn Or “feast of the Tents” (the feast where people lived in tents or shelters, which was celebrated in the autumn after harvest). John’s use of σκηνοπηγία (skhnophgia) for the feast of Tabernacles constitutes the only use of this term in the New Testament.

[7:2]  ² sn Since the present verse places these incidents at the feast of Tabernacles (a.d. 29 or 32, depending on whether one dates the crucifixion in a.d. 30 or 33) there would have been a 6-month interval during which no events are recorded. The author is obviously selective in his approach; he is not recording an exhaustive history (as he will later tell the reader in John 21:25). After healing the paralytic on the Sabbath in Jerusalem (John 5:1-47), Jesus withdrew again to Galilee because of mounting opposition. In Galilee the feeding of the 5,000 took place, which marked the end of the Galilean ministry for all practical purposes. John 7:1-9 thus marks Jesus’ final departure from Galilee.

[7:3]  ³ tn Grk “his brothers.”

[7:3]  ⁴ tn Grk “your deeds that you are doing.”

[7:4]  ⁵ tn Or “seeks to be well known.”

[7:4]  ⁶ sn No one who seeks to make a reputation for himself does anything in secret means, in effect: “if you’re going to perform signs to authenticate yourself as Messiah, you should do them at Jerusalem.” (Jerusalem is where mainstream Jewish apocalyptic tradition held that Messiah would appear.)

[7:5]  ⁷ sn This is a parenthetical note by the author.

[7:6]  ⁸ tn Grk “Then Jesus said to them.”

[7:6]  ⁹ tn Or “my opportunity.”

[7:6]  ¹⁰ tn Or “is not yet here.”

[7:6]  ¹¹ tn Grk “your time is always ready.”

[7:8]  ¹² sn One always speaks of “going up” to Jerusalem in Jewish idiom, even though in western thought it is more common to speak of south as “down” (Jerusalem lies south of Galilee). The reason for the idiom is that Jerusalem was identified with Mount Zion in the OT, so that altitude was the issue.

[7:8]  ¹³ tc Most mss (Ì^66,75 B L T W Θ Ψ 070 0105 0250 Ë^1,13 Ï sa), including most of the better witnesses, have “not yet” (οὔπω, oupw) here. Those with the reading οὐκ are not as impressive (א D K 1241 al lat), but οὐκ is the more difficult reading here, especially because it stands in tension with v. 10. On the one hand, it is possible that οὐκ arose because of homoioarcton: A copyist who saw oupw wrote ouk. However, it is more likely that οὔπω was introduced early on to harmonize with what is said two verses later. As for Jesus’ refusal to go up to the feast in v. 8, the statement does not preclude action of a different kind at a later point. Jesus may simply have been refusing to accompany his brothers with the rest of the group of pilgrims, preferring to travel separately and “in secret” (v. 10) with his disciples.

[7:8]  ¹⁴ tn Although the word is καιρός (kairos) here, it parallels John’s use of ὥρα (Jwra) elsewhere as a reference to the time appointed for Jesus by the Father – the time of his return to the Father, characterized by his death, resurrection, and ascension (glorification). In the Johannine literature, synonyms are often interchanged for no apparent reason other than stylistic variation.

[7:8]  ¹⁵ tn Or “my time has not yet come to an end” (a possible hint of Jesus’ death at Jerusalem); Grk “my time is not yet fulfilled.”

[7:10]  ¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:11]  ¹⁷ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish authorities or leaders who were Jesus’ primary opponents. See the note on the phrase “the Jewish leaders” in v. 1.

[7:11]  ¹⁸ tn Grk “Where is that one?”

[7:12]  ¹⁹ tn Grk “And there was.”

[7:12]  ²⁰ tn Or “complaining.”

[7:12]  ²¹ tn Or “among the common people” (as opposed to the religious authorities mentioned in the previous verse).

[7:12]  ²² tn Or “the crowd.”

[7:13]  ²³ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish authorities or leaders who were Jesus’ primary opponents. See also the note on the phrase “the Jewish leaders” in v. 1.

[7:14]  ²⁴ tn Grk “to the temple.”

[7:14]  ²⁵ tn Or “started teaching.” An ingressive sense for the imperfect verb (“began to teach” or “started teaching”) fits well here, since the context implies that Jesus did not start his teaching at the beginning of the festival, but began when it was about half over.

[7:15]  ²⁶ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish authorities or leaders who were Jesus’ primary opponents. See the note on the phrase “the Jewish leaders” in v. 1.

[7:15]  ²⁷ tn Or “began to be astonished.” This imperfect verb could also be translated ingressively (“began to be astonished”), but for English stylistic reasons it is rendered as a simple past.

[7:15]  ²⁸ tn Grk “How does this man know learning since he has not been taught?” The implication here is not that Jesus never went to school (in all probability he did attend a local synagogue school while a youth), but that he was not the disciple of a particular rabbi and had not had formal or advanced instruction under a recognized rabbi (compare Acts 4:13 where a similar charge is made against Peter and John; see also Paul’s comment in Acts 22:3).

[7:16]  ²⁹ tn Grk “So Jesus answered and said to them.”

[7:16]  ³⁰ tn The phrase “the one who sent me” refers to God.

[7:17]  ³¹ tn Grk “his will.”

[7:17]  ³² tn Grk “or whether I speak from myself.”

[7:18]  ³³ tn Grk “who speaks from himself.”

[7:18]  ³⁴ tn Or “seeks.”

[7:18]  ³⁵ tn Or “praise”; Grk “glory.”

[7:18]  ³⁶ tn Or “seeks.”

[7:18]  ³⁷ tn Or “praise”; Grk “glory.”

[7:18]  ³⁸ tn Or “is truthful”; Grk “is true.”

[7:19]  ³⁹ tn Or “accomplishes”; Grk “does.”

[7:19]  ⁴⁰ tn Grk “seek.”

[7:20]  ⁴¹ tn Or “The common people” (as opposed to the religious authorities mentioned in 7:15).

[7:20]  ⁴² tn Grk “You have a demon!”

[7:20]  ⁴³ tn Grk “Who is seeking to kill you?”

[7:21]  ⁴⁴ tn Grk “Jesus answered and said to them.”

[7:21]  ⁴⁵ tn Grk “I did one deed.”

[7:21]  ⁴⁶ sn The “one miracle” that caused them all to be amazed was the last previous public miracle in Jerusalem recorded by the author, the healing of the paralyzed man in John 5:1-9 on the Sabbath. (The synoptic gospels record other Sabbath healings, but John does not mention them.)

[7:22]  ⁴⁷ tn Grk “gave you circumcision.”

[7:22]  ⁴⁸ tn Grk “a man.” While the text literally reads “circumcise a man” in actual fact the practice of circumcising male infants on the eighth day after birth (see Phil 3:5) is primarily what is in view here.

[7:23]  ⁴⁹ tn Grk “a man.” See the note on “male child” in the previous verse.

[7:23]  ⁵⁰ tn Grk “receives circumcision.”

[7:23]  ⁵¹ sn If a male child is circumcised on the Sabbath so that the law of Moses is not broken. The Rabbis counted 248 parts to a man’s body. In the Talmud (b. Yoma 85b) R. Eleazar ben Azariah (ca. a.d. 100) states: “If circumcision, which attaches to one only of the 248 members of the human body, suspends the Sabbath, how much more shall the saving of the whole body suspend the Sabbath?” So absolutely binding did rabbinic Judaism regard the command of Lev 12:3 to circumcise on the eighth day, that in the Mishnah m. Shabbat 18.3; 19.1, 2; and m. Nedarim 3.11 all hold that the command to circumcise overrides the command to observe the Sabbath.

[7:23]  ⁵² tn Or “made an entire man well.”

[7:24]  ⁵³ tn Or “based on sight.”

[7:24]  ⁵⁴ tn Or “honest”; Grk “righteous.”

[7:25]  ⁵⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[7:25]  ⁵⁶ tn Grk “Is it not this one.”

[7:25]  ⁵⁷ tn Grk “seeking.”

[7:26]  ⁵⁸ tn Or “speaking openly.”

[7:26]  ⁵⁹ sn They are saying nothing to him. Some people who had heard Jesus were so impressed with his teaching that they began to infer from the inactivity of the opposing Jewish leaders a tacit acknowledgment of Jesus’ claims.

[7:26]  ⁶⁰ tn Grk “this one.”

[7:26]  ⁶¹ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[7:27]  ⁶² tn Grk “this one.”

[7:27]  ⁶³ sn We know where this man comes from. The author apparently did not consider this objection worth answering. The true facts about Jesus’ origins were readily available for any reader who didn’t know already. Here is an instance where the author assumes knowledge about Jesus that is independent from the material he records.

[7:27]  ⁶⁴ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[7:27]  ⁶⁵ sn The view of these people regarding the Messiah that no one will know where he comes from reflects the idea that the origin of the Messiah is a mystery. In the Talmud (b. Sanhedrin 97a) Rabbi Zera taught: “Three come unawares: Messiah, a found article, and a scorpion.” Apparently OT prophetic passages like Mal 3:1 and Dan 9:25 were interpreted by some as indicating a sudden appearance of Messiah. It appears that this was not a universal view: The scribes summoned by Herod at the coming of the Magi in Matt 2 knew that the Messiah was to be born in Bethlehem. It is important to remember that Jewish messianic expectations in the early 1st century were not monolithic.

[7:28]  ⁶⁶ tn Grk “the temple.”

[7:28]  ⁶⁷ tn Grk “Then Jesus cried out in the temple, teaching and saying.”

[7:28]  ⁶⁸ sn You both know me and know where I come from! Jesus’ response while teaching in the temple is difficult – it appears to concede too much understanding to his opponents. It is best to take the words as irony: “So you know me and know where I am from, do you?” On the physical, literal level, they did know where he was from: Nazareth of Galilee (at least they thought they knew). But on another deeper (spiritual) level, they did not: He came from heaven, from the Father. Jesus insisted that he has not come on his own initiative (cf. 5:37), but at the bidding of the Father who sent him.

[7:28]  ⁶⁹ tn Grk “And I have not come from myself.”

[7:28]  ⁷⁰ tn The phrase “the one who sent me” refers to God.

[7:28]  ⁷¹ tn Grk “the one who sent me is true, whom you do not know.”

[7:29]  ⁷² tn Although the conjunction “but” is not in the Greek text, the contrast is implied (an omitted conjunction is called asyndeton).

[7:29]  ⁷³ tn The preposition παρά (para) followed by the genitive has the local sense preserved and can be used of one person sending another. This does not necessarily imply origin in essence or eternal generation.

[7:29]  ⁷⁴ tn Grk “and that one.”

[7:30]  ⁷⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:30]  ⁷⁶ tn Grk “his hour.”

[7:31]  ⁷⁷ tn Or “The common people” (as opposed to the religious authorities).

[7:31]  ⁷⁸ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[7:31]  ⁷⁹ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “will he?”).

[7:32]  ⁸⁰ sn See the note on Pharisees in 1:24.

[7:32]  ⁸¹ tn Or “The common people” (as opposed to the religious authorities like the Pharisees).

[7:32]  ⁸² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:32]  ⁸³ tn Or “servants.” The “chief priests and Pharisees” is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26. As “servants” or “officers” of the Sanhedrin their representatives should be distinguished from the Levites serving as temple police (perhaps John 7:30 and 44; also John 8:20; 10:39; 19:6; Acts 4:3). Even when performing “police” duties such as here, their “officers” are doing so only as part of their general tasks (see K. H. Rengstorf, TDNT 8:540).

[7:32]  ⁸⁴ tn Grk “to seize him.” In the context of a deliberate attempt by the servants of the chief priests and Pharisees to detain Jesus, the English verb “arrest” conveys the point more effectively.

[7:33]  ⁸⁵ tn Grk “Yet a little I am with you.”

[7:33]  ⁸⁶ tn The word “then” is not in the Greek text, but is implied.

[7:34]  ⁸⁷ tn Grk “seek me.”

[7:35]  ⁸⁸ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase is understood to refer to the Jewish authorities or leaders, since the Jewish leaders are mentioned in this context both before and after the present verse (7:32, 45).

[7:35]  ⁸⁹ tn Grk “this one.”

[7:35]  ⁹⁰ tn Grk “will not find him.”

[7:35]  ⁹¹ sn The Jewish people dispersed (Grk “He is not going to the Diaspora”). The Greek term diaspora (“dispersion”) originally meant those Jews not living in Palestine, but dispersed or scattered among the Gentiles.

[7:35]  ⁹² tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “is he?”).

[7:36]  ⁹³ tn Grk “What is this word that he said.”

[7:36]  ⁹⁴ tn Grk “seek me.”

[7:37]  ⁹⁵ sn There is a problem with the identification of this reference to the last day of the feast, the greatest day: It appears from Deut 16:13 that the feast went for seven days. Lev 23:36, however, makes it plain that there was an eighth day, though it was mentioned separately from the seven. It is not completely clear whether the seventh or eighth day was the climax of the feast, called here by the author the “last great day of the feast.” Since according to the Mishnah (m. Sukkah 4.1) the ceremonies with water and lights did not continue after the seventh day, it seems more probable that this is the day the author mentions.

[7:37]  ⁹⁶ tn Grk “Jesus stood up and cried out, saying.”

[7:38]  ⁹⁷ tn An alternate way of punctuating the Greek text of vv. 37-38 results in this translation: “If anyone is thirsty, let him come to me and drink. The one who believes in me, just as the scripture says, ‘From within him will flow rivers of living water.’” John 7:37-38 has been the subject of considerable scholarly debate. Certainly Jesus picks up on the literal water used in the ceremony and uses it figuratively. But what does the figure mean? According to popular understanding, it refers to the coming of the Holy Spirit to dwell in the believer. There is some difficulty in locating an OT text which speaks of rivers of water flowing from within such a person, but Isa 58:11 is often suggested: “The Lord will continually lead you, he will feed you even in parched regions. He will give you renewed strength, and you will be like a well-watered garden, like a spring that continually produces water.” Other passages which have been suggested are Prov 4:23 and 5:15; Isa 44:3 and 55:1; Ezek 47:1 ff.; Joel 3:18; and Zech 13:1 and 14:8. The meaning in this case is that when anyone comes to believe in Jesus the scriptures referring to the activity of the Holy Spirit in a person’s life are fulfilled. “When the believer comes to Christ and drinks he not only slakes his thirst but receives such an abundant supply that veritable rivers flow from him” (L. Morris, John [NICNT], 424-25). In other words, with this view, the believer himself becomes the source of the living water. This is the traditional understanding of the passage, often called the “Eastern interpretation” following Origen, Athanasius, and the Greek Fathers. It is supported by such modern scholars as Barrett, Behm, Bernard, Cadman, Carson, R. H. Lightfoot, Lindars, Michaelis, Morris, Odeberg, Schlatter, Schweizer, C. H. Turner, M. M. B. Turner, Westcott, and Zahn. In addition it is represented by the following Greek texts and translations: KJV, RSV, NASB, NA²⁷, and UBS⁴. D. A. Carson, John, 322-29, has a thorough discussion of the issues and evidence although he opts for the previous interpretation. There is another interpretation possible, however, called the “Western interpretation” because of patristic support by Justin, Hippolytus, Tertullian, and Irenaeus. Modern scholars who favor this view are Abbott, Beasley-Murray, Bishop, Boismard, Braun, Brown, Bullinger, Bultmann, Burney, Dodd, Dunn, Guilding, R. Harris, Hoskyns, Jeremias, Loisy, D. M. Stanley, Thüsing, N. Turner, and Zerwick. This view is represented by the translation in the RSV margin and by the NEB. It is also sometimes called the “christological interpretation” because it makes Jesus himself the source of the living water in v. 38, by punctuating as follows: (37b) ἐάν τι διψᾷ ἐρχέσθω πρός με, καὶ πινέτω (38) ὁ πιστεύων εἰς ἐμέ. Καθὼς εἶπεν ἡ γραφή, ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος. Three crucial questions are involved in the solution of this problem: (1) punctuation; (2) determining the antecedent of αὐτοῦ (autou); and (3) the source of the scripture quotation. With regard to (1) Ì⁶⁶ does place a full stop after πινέτω (pinetw), but this may be theologically motivated and could have been added later. Grammatical and stylistic arguments are inconclusive. More important is (2) the determination of the antecedent of αὐτοῦ. Can any other Johannine parallels be found which make the believer the source of the living water? John 4:14 is often mentioned in this regard, but unlike 4:14 the water here becomes a source for others also. Neither does 14:12 provide a parallel. Furthermore, such an interpretation becomes even more problematic in light of the explanation given in v. 39 that the water refers to the Holy Spirit, since it is extremely difficult to see the individual believer becoming the ‘source’ of the Spirit for others. On the other hand, the Gospel of John repeatedly places Jesus himself in this role as source of the living water: 4:10, of course, for the water itself; but according to 20:22 Jesus provides the Spirit (cf. 14:16). Furthermore, the symbolism of 19:34 is difficult to explain as anything other than a deliberate allusion to what is predicted here. This also explains why the Spirit cannot come to the disciples unless Jesus “departs” (16:7). As to (3) the source of the scripture quotation, M. E. Boismard has argued that John is using a targumic rendering of Ps 78:15-16 which describes the water brought forth from the rock in the wilderness by Moses (“Les citations targumiques dans le quatrième évangile,” RB 66 [1959]: 374-78). The frequency of Exodus motifs in the Fourth Gospel (paschal lamb, bronze serpent, manna from heaven) leads quite naturally to the supposition that the author is here drawing on the account of Moses striking the rock in the wilderness to bring forth water (Num 20:8 ff.). That such imagery was readily identified with Jesus in the early church is demonstrated by Paul’s understanding of the event in 1 Cor 10:4. Jesus is the Rock from which the living water – the Spirit – will flow. Carson (see note above) discusses this imagery although he favors the traditional or “Eastern” interpretation. In summary, the latter or “Western” interpretation is to be preferred.

[7:38]  ⁹⁸ tn Or “out of the innermost part of his person”; Grk “out of his belly.”

[7:38]  ⁹⁹ sn An OT quotation whose source is difficult to determine; Isa 44:3, 55:1, 58:11, and Zech 14:8 have all been suggested.

[7:39]  ¹⁰⁰ tn Grk “for the Spirit was not yet.” Although only B and a handful of other NT mss supply the participle δεδομένον (dedomenon), this is followed in the translation to avoid misunderstanding by the modern English reader that prior to this time the Spirit did not exist. John’s phrase is expressed from a human standpoint and has nothing to do with the preexistence of the third Person of the Godhead. The meaning is that the era of the Holy Spirit had not yet arrived; the Spirit was not as yet at work in a way he later would be because Jesus had not yet returned to his Father. Cf. also Acts 19:2.

[7:39]  ¹⁰¹ sn This is a parenthetical note by the author.

[7:40]  ¹⁰² tn Or “The common people” (as opposed to the religious authorities like the chief priests and Pharisees).

[7:40]  ¹⁰³ tn Or “truly.”

[7:40]  ¹⁰⁴ sn The Prophet is a reference to the “prophet like Moses” of Deut 18:15, by this time an eschatological figure in popular belief.

[7:41]  ¹⁰⁵ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[7:41]  ¹⁰⁶ tn An initial negative reply (“No”) is suggested by the causal or explanatory γάρ (gar) which begins the clause.

[7:41]  ¹⁰⁷ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “does he?”).

[7:42]  ¹⁰⁸ tn Grk “is from the seed” (an idiom for human descent).

[7:42]  ¹⁰⁹ sn An allusion to Ps 89:4.

[7:42]  ¹¹⁰ sn An allusion to Mic 5:2.

[7:42]  ¹¹¹ tn Grk “the village where David was.”

[7:43]  ¹¹² tn Or “among the common people” (as opposed to the religious authorities like the chief priests and Pharisees).

[7:43]  ¹¹³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:44]  ¹¹⁴ sn Compare John 7:30 regarding the attempt to seize Jesus.

[7:45]  ¹¹⁵ tn Or “servants.” The “chief priests and Pharisees” is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26. As “servants” or “officers” of the Sanhedrin, their representatives should be distinguished from the Levites serving as temple police (perhaps John 7:30 and 44; also John 8:20; 10:39; 19:6; Acts 4:3). Even when performing ‘police’ duties such as here, their “officers” are doing so only as part of their general tasks (See K. H. Rengstorf, TDNT 8:540).

[7:45]  ¹¹⁶ tn Grk “came.”

[7:45]  ¹¹⁷ sn See the note on Pharisees in 1:24.

[7:45]  ¹¹⁸ tn Grk “Why did you not bring him?” The words “back with you” are implied.

[7:47]  ¹¹⁹ tn Grk “answered them.”

[7:47]  ¹²⁰ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “have you?”).

[7:48]  ¹²¹ sn The chief priests and Pharisees (John 7:45) is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26. Likewise the term ruler here denotes a member of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same word (“ruler”) is used to describe Nicodemus in John 3:1, and Nicodemus also speaks up in this episode (John 7:50).

[7:48]  ¹²² tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “have they?”).

[7:49]  ¹²³ tn Grk “crowd.” “Rabble” is a good translation here because the remark by the Pharisees is so derogatory.

[7:50]  ¹²⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:50]  ¹²⁵ tn Grk “who was one of them”; the referent (the rulers) has been specified in the translation for clarity.

[7:50]  ¹²⁶ tn Grk “said to them.”

[7:51]  ¹²⁷ tn Grk “judge.”

[7:51]  ¹²⁸ tn Grk “knows.”

[7:51]  ¹²⁹ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “does it?”).

[7:52]  ¹³⁰ tn Grk “They answered and said to him.”

[7:52]  ¹³¹ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “are you?”).

[7:52]  ¹³² tc At least one early and important ms (Ì^66*) 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]  ¹³³ tc This entire section, 7:53-8:11, traditionally known as the pericope adulterae, is not contained in the earliest and best mss and was almost certainly not an original part of the Gospel of John. Among modern commentators and textual critics, it is a foregone conclusion that the section is not original but represents a later addition to the text of the Gospel. B. M. Metzger summarizes: “the evidence for the non-Johannine origin of the pericope of the adulteress is overwhelming” (TCGNT 187). External evidence is as follows. For the omission of 7:53-8:11: Ì^66,75 א B L N T W Δ Θ Ψ 0141 0211 33 565 1241 1424* 2768 al. In addition codices A and C are defective in this part of John, but it appears that neither contained the pericope because careful measurement shows that there would not have been enough space on the missing pages to include the pericope 7:53-8:11 along with the rest of the text. Among the mss that include 7:53-8:11 are D Ï lat. In addition E S Λ 1424^mg al include part or all of the passage with asterisks or obeli, 225 places the pericope after John 7:36, ˹ places it after John 21:25, {115} after John 8:12, ˹³ after Luke 21:38, and the corrector of 1333 includes it after Luke 24:53. (For a more complete discussion of the locations where this “floating” text has ended up, as well as a minority opinion on the authenticity of the passage, see M. A. Robinson, “Preliminary Observations regarding the Pericope Adulterae Based upon Fresh Collations of nearly All Continuous-Text Manuscripts and All Lectionary Manuscripts containing the Passage,” Filologia Neotestamentaria 13 [2000]: 35-59, especially 41-42.) In evaluating this ms evidence, it should be remembered that in the Gospels A is considered to be of Byzantine texttype (unlike in the epistles and Revelation, where it is Alexandrian), as are E F G (mss with the same designation are of Western texttype in the epistles). This leaves D as the only major Western uncial witness in the Gospels for the inclusion. Therefore the evidence could be summarized by saying that almost all early mss of the Alexandrian texttype omit the pericope, while most mss of the Western and Byzantine texttype include it. But it must be remembered that “Western mss” here refers only to D, a single witness (as far as Greek mss are concerned). Thus it can be seen that practically all of the earliest and best mss extant omit the pericope; it is found only in mss of secondary importance. But before one can conclude that the passage was not originally part of the Gospel of John, internal evidence needs to be considered as well. Internal evidence in favor of the inclusion of 8:1-11 (7:53-8:11): (1) 7:53 fits in the context. If the “last great day of the feast” (7:37) refers to the conclusion of the Feast of Tabernacles, then the statement refers to the pilgrims and worshipers going home after living in “booths” for the week while visiting Jerusalem. (2) There may be an allusion to Isa 9:1-2 behind this text: John 8:12 is the point when Jesus describes himself as the Light of the world. But the section in question mentions that Jesus returned to the temple at “early dawn” (῎Ορθρου, Orqrou, in 8:2). This is the “dawning” of the Light of the world (8:12) mentioned by Isa 9:2. (3) Furthermore, note the relationship to what follows: Just prior to presenting Jesus’ statement that he is the Light of the world, John presents the reader with an example that shows Jesus as the light. Here the woman “came to the light” while her accusers shrank away into the shadows, because their deeds were evil (cf. 3:19-21). Internal evidence against the inclusion of 8:1-11 (7:53-8:11): (1) In reply to the claim that the introduction to the pericope, 7:53, fits the context, it should also be noted that the narrative reads well without the pericope, so that Jesus’ reply in 8:12 is directed against the charge of the Pharisees in 7:52 that no prophet comes from Galilee. (2) The assumption that the author “must” somehow work Isa 9:1-2 into the narrative is simply that – an assumption. The statement by the Pharisees in 7:52 about Jesus’ Galilean origins is allowed to stand without correction by the author, although one might have expected him to mention that Jesus was really born in Bethlehem. And 8:12 does directly mention Jesus’ claim to be the Light of the world. The author may well have presumed familiarity with Isa 9:1-2 on the part of his readers because of its widespread association with Jesus among early Christians. (3) The fact that the pericope deals with the light/darkness motif does not inherently strengthen its claim to authenticity, because the motif is so prominent in the Fourth Gospel that it may well have been the reason why someone felt that the pericope, circulating as an independent tradition, fit so well here. (4) In general the style of the pericope is not Johannine either in vocabulary or grammar (see D. B. Wallace, “Reconsidering ‘The Story of the Woman Taken in Adultery Reconsidered’,” NTS 39 [1993]: 290-96). According to R. E. Brown it is closer stylistically to Lukan material (John [AB], 1:336). Interestingly one important family of mss (˹³) places the pericope after Luke 21:38. Conclusion: In the final analysis, the weight of evidence in this case must go with the external evidence. The earliest and best mss do not contain the pericope. It is true with regard to internal evidence that an attractive case can be made for inclusion, but this is by nature subjective (as evidenced by the fact that strong arguments can be given against such as well). In terms of internal factors like vocabulary and style, the pericope does not stand up very well. The question may be asked whether this incident, although not an original part of the Gospel of John, should be regarded as an authentic tradition about Jesus. It could well be that it is ancient and may indeed represent an unusual instance where such a tradition survived outside of the bounds of the canonical literature. However, even that needs to be nuanced (see B. D. Ehrman, “Jesus and the Adulteress,” NTS 34 [1988]: 24–44).

[8:1]  ¹³⁴ sn The Mount of Olives is a hill running north to south about 1.8 mi (3 km) long, lying east of Jerusalem across the Kidron Valley. It was named for the large number of olive trees that grew on it.

[8:2]  ¹³⁵ tn An ingressive sense for the imperfect fits well here following the aorist participle.

[8:3]  ¹³⁶ tn Or “The scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[8:3]  ¹³⁷ sn See the note on Pharisees in 1:24.

[8:4]  ¹³⁸ tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.

[8:5]  ¹³⁹ sn An allusion to Lev 20:10 and Deut 22:22-24.

[8:5]  ¹⁴⁰ sn The accusers themselves subtly misrepresented the law. The Mosaic law stated that in the case of adultery, both the man and woman must be put to death (Lev 20:10, Deut 22:22), but they mentioned only such women.

[8:6]  ¹⁴¹ tn Grk “so that they could accuse.”

[8:6]  ¹⁴² sn This is a parenthetical note by the author of 7:53–8:11.

[8:6]  ¹⁴³ tn Or possibly “Jesus bent down and wrote an accusation on the ground with his finger.” The Greek verb καταγράφω (katagrafw) may indicate only the action of writing on the ground by Jesus, but in the overall context (Jesus’ response to the accusation against the woman) it can also be interpreted as implying that what Jesus wrote was a counteraccusation against the accusers (although there is no clue as to the actual content of what he wrote, some scribes added “the sins of each one of them” either here or at the end of v. 8 [U 264 700 al]).

[8:7]  ¹⁴⁴ tn Or “he straightened up.”

[8:7]  ¹⁴⁵ tn Grk “and said to them.”

[8:7]  ¹⁴⁶ tn Or “sinless.”

[8:8]  ¹⁴⁷ tn Here καί (kai) has been translated as “Then” to indicate the implied sequence of events within the narrative. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[8:9]  ¹⁴⁸ tn Or “beginning from the eldest.”

[8:10]  ¹⁴⁹ tn Or “straightened up.”

[8:10]  ¹⁵⁰ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.

[8:11]  ¹⁵¹ tc The earliest and best mss do not contain 7:53–8:11 (see note on 7:53).

[8:12]  ¹⁵² tn Grk “Then again Jesus spoke to them saying.”

[8:12]  ¹⁵³ sn The theory proposed by F. J. A. Hort (The New Testament in the Original Greek, vol. 2, Introduction; Appendix, 87-88), that the backdrop of 8:12 is the lighting of the candelabra in the court of women, may offer a plausible setting to the proclamation by Jesus that he is the light of the world. The last time that Jesus spoke in the narrative (assuming 7:53-8:11 is not part of the original text, as the textual evidence suggests) is in 7:38, where he was speaking to a crowd of pilgrims in the temple area. This is where he is found in the present verse, and he may be addressing the crowd again. Jesus’ remark has to be seen in view of both the prologue (John 1:4, 5) and the end of the discourse with Nicodemus (John 3:19-21). The coming of Jesus into the world provokes judgment: A choosing up of sides becomes necessary. The one who comes to the light, that is, who follows Jesus, will not walk in the darkness. The one who refuses to come, will walk in the darkness. In this contrast, there are only two alternatives. So it is with a person’s decision about Jesus. Furthermore, this serves as in implicit indictment of Jesus’ opponents, who still walk in the darkness, because they refuse to come to him. This sets up the contrast in chap. 9 between the man born blind, who receives both physical and spiritual sight, and the Pharisees (John 9:13, 15, 16) who have physical sight but remain in spiritual darkness.

[8:12]  ¹⁵⁴ tn The double negative οὐ μή (ou mh) is emphatic in 1st century Hellenistic Greek.

[8:13]  ¹⁵⁵ sn See the note on Pharisees in 1:24.

[8:13]  ¹⁵⁶ tn Grk “Then the Pharisees said to him.”

[8:13]  ¹⁵⁷ sn Compare the charge You testify about yourself; your testimony is not true! to Jesus’ own statement about his testimony in 5:31.

[8:14]  ¹⁵⁸ tn Grk “Jesus answered and said to them.”

[8:14]  ¹⁵⁹ tn The word “people” is supplied in the translation to indicate that the pronoun (“you”) and verb (“do not know”) in Greek are plural.

[8:14]  ¹⁶⁰ sn You people do not know where I came from or where I am going. The ignorance of the religious authorities regarding Jesus’ origin works on two levels at once: First, they thought Jesus came from Galilee (although he really came from Bethlehem in Judea) and second, they did not know that he came from heaven (from the Father), and this is where he would return. See further John 7:52.

[8:15]  ¹⁶¹ tn The word “people” is supplied in the translation to indicate that the pronoun and verb (“judge”) in Greek are plural.

[8:15]  ¹⁶² tn Or “judge according to external things”; Grk “according to the flesh.” These translations are given by BDAG 916 s.v. σάρξ 5.

[8:15]  ¹⁶³ sn What is the meaning of Jesus’ statement “I do not judge anyone”? It is clear that Jesus did judge (even in the next verse). The point is that he didn’t practice the same kind of judgment that the Pharisees did. Their kind of judgment was condemnatory. They tried to condemn people. Jesus did not come to judge the world, but to save it (3:17). Nevertheless, and not contradictory to this, the coming of Jesus did bring judgment, because it forced people to make a choice. Would they accept Jesus or reject him? Would they come to the light or shrink back into the darkness? As they responded, so were they judged – just as 3:19-21 previously stated. One’s response to Jesus determines one’s eternal destiny.

[8:16]  ¹⁶⁴ tn Grk “my judgment is true.”

[8:16]  ¹⁶⁵ tn The phrase “when I judge” is not in the Greek text, but is implied by the context.

[8:16]  ¹⁶⁶ tn The phrase “do so together” is not in the Greek text, but is implied by the context.

[8:17]  ¹⁶⁷ sn An allusion to Deut 17:6.

[8:18]  ¹⁶⁸ tn Grk “I am the one who testifies about myself.”

[8:19]  ¹⁶⁹ tn Grk “Then they were saying to him.” The imperfect verb has been translated with ingressive force here because of the introduction of a new line of questioning by the Pharisees. Jesus had just claimed his Father as a second witness; now his opponents want to know who his father is.

[8:19]  ¹⁷⁰ sn If you knew me you would know my Father too. Jesus’ reply is based on his identity with the Father (see also John 1:18; 14:9).

[8:20]  ¹⁷¹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[8:20]  ¹⁷² tn The term γαζοφυλάκιον (gazofulakion) can be translated “treasury” or “treasure room” in this context. BDAG 186 s.v. 1 notes, “It can be taken in this sense J 8:20 (sing.) in (or at) the treasury.” BDAG 186 s.v. 2 argues that the occurrences of this word in the synoptic gospels also refer to the treasury: “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.

[8:20]  ¹⁷³ tn Grk “the temple.”

[8:20]  ¹⁷⁴ tn Grk “his hour.”

[8:20]  ¹⁷⁵ sn This is a parenthetical note by the author.

[8:21]  ¹⁷⁶ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[8:21]  ¹⁷⁷ tn The expression οὖν πάλιν (oun palin) indicates some sort of break in the sequence of events, but it is not clear how long. The author does not mention the interval between 8:12-20 and this next recorded dialogue. The feast of Tabernacles is past, and the next reference to time is 10:22, where the feast of the Dedication is mentioned. The interval is two months, and these discussions could have taken place at any time within that interval, as long as one assumes something of a loose chronological framework. However, if the material in the Fourth Gospel is arranged theologically or thematically, such an assumption would not apply.

[8:21]  ¹⁷⁸ tn Grk “you will seek me.”

[8:21]  ¹⁷⁹ tn The expression ἐν τῇ ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε (en th Jamartia Jumwn apoqaneisqe) is similar to an expression found in the LXX at Ezek 3:18, 20 and Prov 24:9. Note the singular of ἁμαρτία (the plural occurs later in v. 24). To die with one’s sin unrepented and unatoned would be the ultimate disaster to befall a person. Jesus’ warning is stern but to the point.

[8:22]  ¹⁸⁰ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the Jewish authorities or leaders in Jerusalem. It was the Pharisees who had begun this line of questioning in John 8:13, and there has been no clear change since then in the identity of Jesus’ opponents.

[8:22]  ¹⁸¹ tn The imperfect verb has been translated with ingressive force (“began to say”) because the comments that follow were occasioned by Jesus’ remarks in the preceding verse about his upcoming departure.

[8:23]  ¹⁸² tn Grk “And he said to them.”

[8:23]  ¹⁸³ tn The word “people” is supplied in English to clarify the plural Greek pronoun and verb.

[8:24]  ¹⁸⁴ tn Grk “thus I said to you.”

[8:24]  ¹⁸⁵ tn Grk “unless you believe that I am.” In this context there is an implied predicate nominative (“he”) following the “I am” phrase. What Jesus’ hearers had to acknowledge is that he was who he claimed to be, i.e., the Messiah (cf. 20:31). This view is also reflected in English translations like NIV (“if you do not believe that I am the one I claim to be”), NLT (“unless you believe that I am who I say I am”), and CEV (“if you don’t have faith in me for who I am”). For a different view that takes this “I am” and the one in 8:28 as nonpredicated (i.e., absolute), see R. E. Brown, John (AB), 1:533-38. Such a view refers sees the nonpredicated “I am” as a reference to the divine Name revealed in Exod 3:14, and is reflected in English translations like NAB (“if you do not believe that I AM, you will die in your sins”) and TEV (“you will die in your sins if you do not believe that ‘I Am Who I Am’”).

[8:25]  ¹⁸⁶ tn Grk “Jesus said to them.”

[8:26]  ¹⁸⁷ tn Or “I have many things to pronounce in judgment about you.” The two Greek infinitives could be understood as a hendiadys, resulting in one phrase.

[8:26]  ¹⁸⁸ tn Grk “the one”; the referent (the Father) has been specified in the translation for clarity.

[8:26]  ¹⁸⁹ tn Grk “true” (in the sense of one who always tells the truth).

[8:26]  ¹⁹⁰ tn Grk “and what things I have heard from him, these things I speak to the world.”

[8:27]  ¹⁹¹ sn They did not understand…about his Father is a parenthetical note by the author. This type of comment, intended for the benefit of the reader, is typical of the “omniscient author” convention adopted by the author, who is writing from a postresurrection point of view. He writes with the benefit of later knowledge that those who originally heard Jesus’ words would not have had.

[8:28]  ¹⁹² tn Grk “Then Jesus said to them” (the words “to them” are not found in all mss).

[8:28]  ¹⁹³ tn Grk “that I am.” See the note on this phrase in v. 24.

[8:28]  ¹⁹⁴ tn Grk “I do nothing from myself.”

[8:28]  ¹⁹⁵ tn Grk “but just as the Father taught me, these things I speak.”

[8:29]  ¹⁹⁶ tn That is, “he has not abandoned me.”

[8:30]  ¹⁹⁷ tn The word “people” is not in the Greek text, but is supplied for clarity and smoothness in the translation.

[8:31]  ¹⁹⁸ tn Grk “to the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory (i.e., “Judeans”), the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9; also BDAG 479 s.v. ᾿Ιουδαῖος 2.e.) Here the phrase refers to the Jewish people in Jerusalem who had been listening to Jesus’ teaching in the temple and had believed his claim to be the Messiah, hence, “those Judeans who had believed him.” The term “Judeans” is preferred here to the more general “people” because the debate concerns descent from Abraham (v. 33).

[8:31]  ¹⁹⁹ tn Grk “If you continue in my word.”

[8:31]  ²⁰⁰ tn Or “truly.”

[8:32]  ²⁰¹ tn Or “the truth will release you.” The translation “set you free” or “release you” (unlike the more traditional “make you free”) conveys more the idea that the hearers were currently in a state of slavery from which they needed to be freed. The following context supports precisely this idea.

[8:33]  ²⁰² tn Grk “We are the seed” (an idiom).

[8:33]  ²⁰³ tn Grk “They answered to him.”

[8:33]  ²⁰⁴ tn Or “How is it that you say.”

[8:34]  ²⁰⁵ tn Grk “Truly, truly, I say to you.”

[8:34]  ²⁰⁶ tn Or “who commits.” This could simply be translated, “everyone who sins,” but the Greek is more emphatic, using the participle ποιῶν (poiwn) in a construction with πᾶς (pas), a typical Johannine construction. Here repeated, continuous action is in view. The one whose lifestyle is characterized by repeated, continuous sin is a slave to sin. That one is not free; sin has enslaved him. To break free from this bondage requires outside (divine) intervention. Although the statement is true at the general level (the person who continually practices a lifestyle of sin is enslaved to sin) the particular sin of the Jewish authorities, repeatedly emphasized in the Fourth Gospel, is the sin of unbelief. The present tense in this instance looks at the continuing refusal on the part of the Jewish leaders to acknowledge who Jesus is, in spite of mounting evidence.

[8:34]  ²⁰⁷ tn See the note on the word “slaves” in 4:51.

[8:35]  ²⁰⁸ tn Or “household.” The Greek work οἰκία (oikia) can denote the family as consisting of relatives by both descent and marriage, as well as slaves and servants, living in the same house (more the concept of an “extended family”).

[8:35]  ²⁰⁹ sn Jesus’ point is that while a slave may be part of a family or household, the slave is not guaranteed a permanent place there, while a son, as a descendant or blood relative, will always be guaranteed a place in the family (remains forever).

[8:36]  ²¹⁰ tn Or “Son.” The question is whether “son” is to be understood as a direct reference to Jesus himself, or as an indirect reference (a continuation of the generic illustration begun in the previous verse).

[8:37]  ²¹¹ tn Grk “seed” (an idiom).

[8:37]  ²¹² tn Grk “you are seeking.”

[8:37]  ²¹³ tn Grk “my word.”

[8:37]  ²¹⁴ tn Or “finds no place in you.” The basic idea seems to be something (in this case Jesus’ teaching) making headway or progress where resistance is involved. See BDAG 1094 s.v. χωρέω 2.

[8:38]  ²¹⁵ tc The first person pronoun μου (mou, “my”) may be implied, especially if ὑμῶν (Jumwn, “your”) follows the second mention of “father” in this verse (as it does in the majority of mss); no doubt this implication gave rise to the reading μου found in most witnesses (א D Θ Ψ 0250 Ë^1,13 33 Ï it sy). No pronoun here is read by Ì^66,75 B C L 070 pc. This problem cannot be isolated from the second in the verse, however. See that discussion below.

[8:38]  ²¹⁶ tn Grk “The things which I have seen with the Father I speak about.”

[8:38]  ²¹⁷ tn Grk “and you.”

[8:38]  ²¹⁸ tc A few significant witnesses lack ὑμῶν (Jumwn, “your”) here (Ì^66,75 B L W 070 pc), while the majority have the pronoun (א C D Θ Ψ 0250 Ë^1,13 33 565 892 Ï al lat sy). However, these mss do not agree on the placement of the pronoun: τοῦ πατρὸς ὑμῶν ποιεῖτε (tou patro" Jumwn poieite), τῷ πατρὶ ὑμῶν (tw patri Jumwn), and τῷ πατρὶ ὑμῶν ταῦτα (tw patri Jumwn tauta) all occur. If the pronoun is read, then the devil is in view and the text should be translated as “you are practicing the things you have heard from your father.” If it is not read, then the same Father mentioned in the first part of the verse is in view. In this case, ποιεῖτε should be taken as an imperative: “you [must] practice the things you have heard from the Father.” The omission is decidedly the harder reading, both because the contrast between God and the devil is now delayed until v. 41, and because ποιεῖτε could be read as an indicative, especially since the two clauses are joined by καί (kai, “and”). Thus, the pronoun looks to be a motivated reading. In light of the better external and internal evidence the omission is preferred.

[8:39]  ²¹⁹ tn Grk “They answered and said to him.”

[8:39]  ²²⁰ tn Or “Our father is Abraham.”

[8:39]  ²²¹ tn Grk “Jesus said to them.”

[8:39]  ²²² tc Although most mss (C W Θ Ψ 0250 Ë^1,13 33 Ï) have the imperfect ἦτε (hte, “you were”) here, making this sentence a proper second class condition, the harder reading, ἐστε (este, “you are”), is found in the better witnesses (Ì^66,75 א B D L 070 pc lat).

[8:39]  ²²³ tc Some important mss (Ì⁶⁶ B* [700]) have the present imperative ποιεῖτε (poieite) here: “If you are Abraham’s children, then do,” while many others (א² C K L N Δ Ψ Ë^1,13 33 565 579 892 pm) add the contingent particle ἄν (an) to ἐποιεῖτε (epoieite) making it a more proper second class condition by Attic standards. The simple ἐποιεῖτε without the ἄν is the hardest reading, and is found in some excellent witnesses (Ì⁷⁵ א* B² D W Γ Θ 070 0250 1424 pm).

[8:40]  ²²⁴ tn Grk “seeking.”

[8:40]  ²²⁵ tn Grk “has spoken to you.”

[8:40]  ²²⁶ tn The Greek word order is emphatic: “This Abraham did not do.” The emphasis is indicated in the translation by an exclamation point.

[8:41]  ²²⁷ tn The word “people” is not in the Greek text, but is supplied in English to clarify the plural Greek pronoun and verb.

[8:41]  ²²⁸ tc ‡ Important and early witnesses (א B L W 070 it sy^s,p co) lack the conjunction here, while the earliest witnesses along with many others read οὖν (oun, “therefore”; Ì^66,75 C D Θ Ψ 0250 ˹³ 33 Ï). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the combined testimony of two early papyri for the conjunction is impressive, the reading seems to be a predictable scribal emendation. In particular, οὖν is frequently used with the plural of εἶπον (eipon, “they said”) in John (in this chapter alone, note vv. 13, 39, 48, 57, and possibly 52). On balance, it is probably best to consider the shorter reading as authentic, even though “Then” is virtually required in translation for English stylistic reasons. NA²⁷ has the conjunction in brackets, indicating some doubt as to its authenticity.

[8:41]  ²²⁹ tn Grk “him”; the referent (Jesus) is specified in the translation for clarity.

[8:41]  ²³⁰ sn We were not born as a result of immorality! is ironic, because Jesus’ opponents implied that it was not themselves but Jesus who had been born as a result of immoral behavior. This shows they did not know Jesus’ true origin and were not aware of the supernatural events surrounding his birth. The author does not even bother to refute the opponents’ suggestion but lets it stand, assuming his readers will know the true story.

[8:42]  ²³¹ tn Grk “Jesus said to them.”

[8:42]  ²³² tn Or “I came from God and have arrived.”

[8:42]  ²³³ tn Grk “For I.” Here γάρ (gar) has not been translated.

[8:42]  ²³⁴ tn Grk “from myself.”

[8:42]  ²³⁵ tn Grk “that one” (referring to God).

[8:43]  ²³⁶ tn Grk “you cannot hear,” but this is not a reference to deafness, but rather hearing in the sense of listening to something and responding to it.

[8:43]  ²³⁷ tn Grk “my word.”

[8:44]  ²³⁸ tn The word “people” is supplied in the translation to clarify that the Greek pronoun and verb are plural.

[8:44]  ²³⁹ tn Many translations read “You are of your father the devil” (KJV, ASV, RSV, NASB) or “You belong to your father, the devil” (NIV), but the Greek preposition ἐκ (ek) emphasizes the idea of source or origin. Jesus said his opponents were the devil’s very offspring (a statement which would certainly infuriate them).

[8:44]  ²⁴⁰ tn Grk “the desires of your father you want to do.”

[8:44]  ²⁴¹ tn Grk “That one” (referring to the devil).

[8:44]  ²⁴² tn Grk “he does not stand in the truth” (in the sense of maintaining, upholding, or accepting the validity of it).

[8:44]  ²⁴³ tn Grk “Whenever he speaks the lie.”

[8:44]  ²⁴⁴ tn Grk “he speaks from his own.”

[8:44]  ²⁴⁵ tn Grk “because he is a liar and the father of it.”

[8:45]  ²⁴⁶ tn Or “because I tell you.”

[8:46]  ²⁴⁷ tn Or “can convict me.”

[8:46]  ²⁴⁸ tn Or “of having sinned”; Grk “of sin.”

[8:46]  ²⁴⁹ tn Or “if I tell you.”

[8:47]  ²⁵⁰ tn Grk “who is of.”

[8:47]  ²⁵¹ tn Grk “to God hears” (in the sense of listening to something and responding to it).

[8:47]  ²⁵² tn Grk “you do not hear” (in the sense of listening to something and responding to it).

[8:47]  ²⁵³ tn Grk “you are not of God.”

[8:48]  ²⁵⁴ tn Grk “the Jews.” See the note on this term in v. 31. Here the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e) who had been listening to Jesus’ teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31). They had become increasingly hostile as Jesus continued to teach. Now they were ready to say that Jesus was demon-possessed.

[8:48]  ²⁵⁵ tn Grk “answered and said to him.”

[8:48]  ²⁵⁶ tn Grk “Do we not say rightly.”

[8:48]  ²⁵⁷ tn Grk “and have a demon.” It is not clear what is meant by the charge Σαμαρίτης εἶ σὺ καὶ δαιμόνιον ἔχεις (Samarith" ei su kai daimonion ecei"). The meaning could be “you are a heretic and are possessed by a demon.” Note that the dual charge gets one reply (John 8:49). Perhaps the phrases were interchangeable: Simon Magus (Acts 8:14-24) and in later traditions Dositheus, the two Samaritans who claimed to be sons of God, were regarded as mad, that is, possessed by demons.

[8:49]  ²⁵⁸ tn Grk “I do not have a demon.”

[8:49]  ²⁵⁹ tn “Yet” is supplied to show the contrastive element present in the context.

[8:50]  ²⁶⁰ tn Grk “I am not seeking.”

[8:50]  ²⁶¹ tn Grk “my glory.”

[8:50]  ²⁶² tn Grk “who seeks.”

[8:50]  ²⁶³ tn Or “will be the judge.”

[8:51]  ²⁶⁴ tn Grk “Truly, truly, I say to you.”

[8:51]  ²⁶⁵ tn Grk “If anyone keeps.”

[8:51]  ²⁶⁶ tn Grk “my word.”

[8:51]  ²⁶⁷ tn Grk “he will never see death forever.” The Greek negative here is emphatic.

[8:52]  ²⁶⁸ tc ‡ Important and early witnesses (Ì⁶⁶ א B C W Θ 579 it) lack the conjunction here, while other witnesses read οὖν (oun, “therefore”; Ì⁷⁵ D L Ψ 070 Ë^1,13 33 Ï lat). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the most important Johannine papyrus (Ì⁷⁵) has the conjunction, the combination of Ì⁶⁶ א B for the omission is even stronger. Further, the reading seems to be a predictable scribal emendation. In particular, οὖν is frequently used with the plural of εἶπον (eipon, “they said”) in John (in this chapter alone, note vv. 13, 39, 48, 57, and possibly 41). On balance, it is probably best to consider the shorter reading as authentic, even though “Then” is virtually required in translation for English stylistic reasons. NA²⁷ has the conjunction in brackets, indicating some doubt as to its authenticity.

[8:52]  ²⁶⁹ tn Grk “the Jews.” See the note on this term in v. 31. Here, as in vv. 31 and 48, the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e) who had been listening to Jesus’ teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31).

[8:52]  ²⁷⁰ tn Grk “said to him.”

[8:52]  ²⁷¹ tn Grk “you have a demon.”

[8:52]  ²⁷² tn “Yet” has been supplied to show the contrastive element present in the context.

[8:52]  ²⁷³ tn Grk “If anyone keeps.”

[8:52]  ²⁷⁴ tn Grk “my word.”

[8:52]  ²⁷⁵ tn Grk “will never taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[8:52]  ²⁷⁶ tn Grk “he will never taste of death forever.” The Greek negative here is emphatic.

[8:53]  ²⁷⁷ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “are you?”).

[8:54]  ²⁷⁸ tn Grk “Jesus answered.”

[8:54]  ²⁷⁹ tn Grk “is nothing.”

[8:54]  ²⁸⁰ tn The word “people” is not in the Greek text, but is supplied in English to clarify the plural Greek pronoun and verb.

[8:55]  ²⁸¹ tn Here καί (kai) has been translated as “Yet” to indicate the contrast present in the context.

[8:55]  ²⁸² tn Grk “If I say, ‘I do not know him.’”

[8:55]  ²⁸³ tn Grk “I keep.”

[8:55]  ²⁸⁴ tn Grk “his word.”

[8:56]  ²⁸⁵ tn Or “rejoiced greatly.”

[8:56]  ²⁸⁶ tn What is the meaning of Jesus’ statement that the patriarch Abraham “saw” his day and rejoiced? The use of past tenses would seem to refer to something that occurred during the patriarch’s lifetime. Genesis Rabbah 44:25ff, (cf. 59:6) states that Rabbi Akiba, in a debate with Rabbi Johanan ben Zakkai, held that Abraham had been shown not this world only but the world to come (this would include the days of the Messiah). More realistically, it is likely that Gen 22:13-15 lies behind Jesus’ words. This passage, known to rabbis as the Akedah (“Binding”), tells of Abraham finding the ram which will replace his son Isaac on the altar of sacrifice – an occasion of certain rejoicing.

[8:57]  ²⁸⁷ tn Grk “Then the Jews.” See the note on this term in v. 31. Here, as in vv. 31, 48, and 52, the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e) who had been listening to Jesus’ teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31). They have now become completely hostile, as John 8:59 clearly shows.

[8:57]  ²⁸⁸ tn Grk “said to him.”

[8:57]  ²⁸⁹ tn Grk ‘You do not yet have fifty years” (an idiom).

[8:57]  ²⁹⁰ tn Grk “And have.”

[8:58]  ²⁹¹ tn Grk “Truly, truly, I say to you.”

[8:58]  ²⁹² tn Grk “before Abraham was.”

[8:58]  ²⁹³ sn I am! is an explicit claim to deity. Although each occurrence of the phrase “I am” in the Fourth Gospel needs to be examined individually in context to see if an association with Exod 3:14 is present, it seems clear that this is the case here (as the response of the Jewish authorities in the following verse shows).

[8:59]  ²⁹⁴ tn Grk “they took up.”

[8:59]  ²⁹⁵ sn Jesus’ Jewish listeners understood his claim to deity, rejected it, and picked up stones to throw at him for what they considered blasphemy.

[8:59]  ²⁹⁶ tc Most later witnesses (A Θ^c Ë^1,13 Ï) have at the end of the verse “passing through their midst, he went away in this manner” (διελθὼν διὰ μέσου καὶ παρῆγεν οὕτως, dielqwn dia mesou kai parhgen {outw"), while many others have similar permutations (so א^1,2 C L N Ψ 070 33 579 892 1241 al). The wording is similar to two other texts: Luke 4:30 (διελθὼν διὰ μέσου; in several mss αὐτῶν ἐπορεύετο καί [autwn eporeueto kai] is found between this phrase and παρῆγεν, strengthening the parallel with Luke 4:30) and John 9:1 (παρῆγεν; cf. παράγων [paragwn] there). The effect is to signal Jesus’ departure as a miraculous cloaking. As such, the additional statement has all the earmarks of scribal amplification. Further, the best and earliest witnesses (Ì^66,75 א* B D W Θ* lat sa) lack these words, rendering the shorter text virtually certain.

[9:1]  ²⁹⁷ tn Or “going along.” The opening words of chap. 9, καὶ παράγων (kai paragwn), convey only the vaguest indication of the circumstances.

[9:2]  ²⁹⁸ tn Grk “asked him, saying.”

[9:2]  ²⁹⁹ tn Grk “this one.”

[9:2]  ³⁰⁰ tn Grk “in order that he should be born blind.”

[9:3]  ³⁰¹ tn Grk “this one.”

[9:3]  ³⁰² tn Grk “but so that.” There is an ellipsis that must be supplied: “but [he was born blind] so that” or “but [it happened to him] so that.”

[9:3]  ³⁰³ tn Or “deeds”; Grk “works.”

[9:3]  ³⁰⁴ tn Or “manifested,” “brought to light.”

[9:3]  ³⁰⁵ tn Grk “in him.”

[9:4]  ³⁰⁶ tn Grk “We must work the works.”

[9:4]  ³⁰⁷ tn Or “of him who sent me” (God).

[9:4]  ³⁰⁸ tn Or “while.”

[9:5]  ³⁰⁹ sn Jesus’ statement I am the light of the world connects the present account with 8:12. Here (seen more clearly than at 8:12) it is obvious what the author sees as the significance of Jesus’ statement. “Light” is not a metaphysical definition of the person of Jesus but a description of his effect on the world, forcing everyone in the world to ‘choose up sides’ for or against him (cf. 3:19-21).

[9:6]  ³¹⁰ tn Grk “said these things.”

[9:6]  ³¹¹ tn Or “clay” (moistened earth of a clay-like consistency). The textual variant preserved in the Syriac text of Ephraem’s commentary on the Diatessaron (“he made eyes from his clay”) probably arose from the interpretation given by Irenaeus in Against Heresies: “that which the Artificer, the Word, had omitted to form in the womb, he then supplied in public.” This involves taking the clay as an allusion to Gen 2:7, which is very unlikely.

[9:6]  ³¹² tn Because of the length and complexity of the Greek sentence, the conjunction καί (kai) was replaced by a third person pronoun and a new sentence started here in the translation.

[9:6]  ³¹³ tn Grk “on his.”

[9:7]  ³¹⁴ tn The pool’s name in Hebrew is shiloah from the Hebrew verb “to send.” In Gen 49:10 the somewhat obscure shiloh was interpreted messianically by later Jewish tradition, and some have seen a lexical connection between the two names (although this is somewhat dubious). It is known, however, that it was from the pool of Siloam that the water which was poured out at the altar during the feast of Tabernacles was drawn.

[9:7]  ³¹⁵ sn This is a parenthetical note by the author. Why does he comment on the meaning of the name of the pool? Here, the significance is that the Father sent the Son, and the Son sent the man born blind. The name of the pool is applicable to the man, but also to Jesus himself, who was sent from heaven.

[9:7]  ³¹⁶ tn Grk “So he”; the referent (the blind man) is specified in the translation for clarity.

[9:8]  ³¹⁷ tn Or “formerly.”

[9:8]  ³¹⁸ tn An ingressive force (“began saying”) is present here because the change in status of the blind person provokes this new response from those who knew him.

[9:8]  ³¹⁹ tn Grk “the one.”

[9:9]  ³²⁰ tn Grk “Others were saying.”

[9:9]  ³²¹ tn Grk “This is the one.”

[9:9]  ³²² tn Grk “No, but he is like him.”

[9:9]  ³²³ tn Grk “That one”; the referent (the man himself) is specified in the translation for clarity.

[9:9]  ³²⁴ tn Grk “I am he.”

[9:10]  ³²⁵ tn Grk “So they were saying to him.”

[9:10]  ³²⁶ tn Grk “How then were your eyes opened” (an idiom referring to restoration of sight).

[9:11]  ³²⁷ tn Grk “That one answered.”

[9:11]  ³²⁸ tn Or “clay” (moistened earth of a clay-like consistency).

[9:11]  ³²⁹ tn Grk “and smeared.” Direct objects in Greek were often omitted when obvious from the context.

[9:11]  ³³⁰ tn Grk “said to me.”

[9:11]  ³³¹ tn Or “and I gained my sight.”

[9:12]  ³³² tn Grk “And they said.”

[9:12]  ³³³ tn Grk “that one.” “Man” is more normal English style for the referent.

[9:12]  ³³⁴ tn Grk “He said.”

[9:13]  ³³⁵ tn Grk “who was formerly blind.”

[9:13]  ³³⁶ sn See the note on Pharisees in 1:24.

[9:14]  ³³⁷ tn Or “clay” (moistened earth of a clay-like consistency).

[9:14]  ³³⁸ tn Grk “and opened his eyes” (an idiom referring to restoration of sight).

[9:14]  ³³⁹ sn This is a parenthetical note by the author.

[9:15]  ³⁴⁰ tn Or “how he had become able to see.”

[9:15]  ³⁴¹ tn Grk “And he said to them.”

[9:15]  ³⁴² tn Or “clay” (moistened earth of a clay-like consistency).

[9:15]  ³⁴³ tn The word “now” is not in the Greek text, but is supplied to indicate the contrast between the man’s former state (blind) and his present state (able to see).

[9:16]  ³⁴⁴ tn As a response to the answers of the man who used to be blind, the use of the imperfect tense in the reply of the Pharisees is best translated as an ingressive imperfect (“began to say” or “started saying”).

[9:16]  ³⁴⁵ tn Grk “he does not keep.”

[9:16]  ³⁴⁶ sn The Jewish religious leaders considered the work involved in making the mud to be a violation of the Sabbath.

[9:16]  ³⁴⁷ tn Grk “do.”

[9:16]  ³⁴⁸ tn Or “So there was discord.”

[9:17]  ³⁴⁹ tn Grk “the blind man.”

[9:17]  ³⁵⁰ tn Grk “since he opened your eyes” (an idiom referring to restoration of sight).

[9:17]  ³⁵¹ tn Grk “And he said, ‘He is a prophet.’”

[9:18]  ³⁵² tn Or “the Jewish religious authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers mainly to the Pharisees, mentioned by name in John 9:13, 15, 16. References in this context to Pharisees and to the synagogue (v. 22) suggest an emphasis on the religious nature of the debate which is brought out by the translation “the Jewish religious leaders.”

[9:18]  ³⁵³ tn The Greek text contains the words “about him” at this point: “the Jewish authorities did not believe about him…”

[9:18]  ³⁵⁴ tn Grk “they called.”

[9:18]  ³⁵⁵ tn Or “the man who had gained his sight.”

[9:19]  ³⁵⁶ tn Grk “and they asked them, saying”; the referent (the parents) has been specified in the translation for clarity.

[9:19]  ³⁵⁷ tn The Greek pronoun and verb are both plural (both parents are addressed).

[9:20]  ³⁵⁸ tn Grk “So his parents answered and said.”

[9:21]  ³⁵⁹ tn Grk “who opened his eyes” (an idiom referring to restoration of sight).

[9:21]  ³⁶⁰ tn Or “he is of age.”

[9:22]  ³⁶¹ tn Or “the Jewish religious authorities”; Grk “the Jews.” Twice in this verse the phrase refers to the Pharisees, mentioned by name in John 9:13, 15, 16. The second occurrence is shortened to “the Jewish leaders” for stylistic reasons. See the note on the phrase “the Jewish religious leaders” in v. 18.

[9:22]  ³⁶² tn Grk “confessed him.”

[9:22]  ³⁶³ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[9:22]  ³⁶⁴ tn Or “would be expelled from.”

[9:22]  ³⁶⁵ sn This reference to excommunication from the Jewish synagogue for those who had made some sort of confession about Jesus being the Messiah is dismissed as anachronistic by some (e.g., Barrett) and nonhistorical by others. In later Jewish practice there were at least two forms of excommunication: a temporary ban for thirty days, and a permanent ban. But whether these applied in NT times is far from certain. There is no substantial evidence for a formal ban on Christians until later than this Gospel could possibly have been written. This may be a reference to some form of excommunication adopted as a contingency to deal with those who were proclaiming Jesus to be the Messiah. If so, there is no other record of the procedure than here. It was probably local, limited to the area around Jerusalem. See also the note on synagogue in 6:59.

[9:23]  ³⁶⁶ tn Or “he is of age.”

[9:23]  ³⁶⁷ sn This is a parenthetical note by the author explaining the parents’ response.

[9:24]  ³⁶⁸ tn Grk “they called.”

[9:24]  ³⁶⁹ tn Grk “who was blind.”

[9:24]  ³⁷⁰ tn Grk “Give glory to God” (an idiomatic formula used in placing someone under oath to tell the truth).

[9:24]  ³⁷¹ tn The phrase “this man” is a reference to Jesus.

[9:25]  ³⁷² tn Grk “Then that one answered.”

[9:26]  ³⁷³ tn Grk “open your eyes” (an idiom referring to restoration of sight).

[9:27]  ³⁷⁴ tn Grk “He answered them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons.

[9:27]  ³⁷⁵ tn Grk “you did not hear.”

[9:27]  ³⁷⁶ tn “It” is not in the Greek text but has been supplied. Direct objects in Greek were often omitted when they were clearly implied in the context.

[9:27]  ³⁷⁷ tn The word “people” is supplied in the translation to clarify the plural Greek pronoun and verb.

[9:28]  ³⁷⁸ tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[9:28]  ³⁷⁹ tn The Greek word means “to insult strongly” or “slander.”

[9:28]  ³⁸⁰ tn Grk “and said.”

[9:28]  ³⁸¹ tn Grk “You are that one’s disciple.”

[9:29]  ³⁸² tn Grk “where this one.”

[9:30]  ³⁸³ tn Grk “The man answered and said to them.” This has been simplified in the translation to “The man replied.”

[9:30]  ³⁸⁴ tn Grk “For in this is a remarkable thing.”

[9:30]  ³⁸⁵ tn Grk “and he opened my eyes” (an idiom referring to restoration of sight).

[9:31]  ³⁸⁶ tn Grk “God does not hear.”

[9:31]  ³⁸⁷ tn Or “godly.”

[9:31]  ³⁸⁸ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[9:31]  ³⁸⁹ tn Or “hears.”

[9:31]  ³⁹⁰ tn Grk “this one.”

[9:32]  ³⁹¹ tn Or “Never from the beginning of time,” Grk “From eternity.”

[9:32]  ³⁹² tn Grk “someone opening the eyes of a man born blind” (“opening the eyes” is an idiom referring to restoration of sight).

[9:33]  ³⁹³ tn Grk “this one.”

[9:34]  ³⁹⁴ tn Grk “They answered and said to him.” This has been simplified in the translation to “They replied.”

[9:34]  ³⁹⁵ tn Or “From birth you have been evil.” The implication of this insult, in the context of John 9, is that the man whom Jesus caused to see had not previously adhered rigorously to all the conventional requirements of the OT law as interpreted by the Pharisees. Thus he had no right to instruct them about who Jesus was.

[9:34]  ³⁹⁶ tn Grk “and are you teaching us?”

[9:35]  ³⁹⁷ tn Grk “found him”; the referent (the man) has been specified in the translation for clarity.

[9:35]  ³⁹⁸ tc Although most witnesses (A L Θ Ψ 070 0250 Ë^1,13 33 Ï lat) have θεοῦ (qeou, “of God”) instead of ἀνθρώπου (anqrwpou, “of man”) here, the better witnesses (Ì^66,75 א B D W sy^s) have ἀνθρώπου. Not only is the external evidence decidedly on the side of ἀνθρώπου, but it is difficult to see such early and diverse witnesses changing θεοῦ to ἀνθρώπου. The wording “Son of Man” is thus virtually certain.

[9:36]  ³⁹⁹ tn Grk “That one.”

[9:36]  ⁴⁰⁰ tn Grk answered and said.” This has been simplified in the translation to “replied.”

[9:36]  ⁴⁰¹ tn Or “And who is he, sir? Tell me so that…” Some translations supply elliptical words like “Tell me” (NIV, NRSV) following the man’s initial question, but the shorter form given in the translation is clear enough.

[9:37]  ⁴⁰² tn Grk “that one.”

[9:37]  ⁴⁰³ tn The καί – καί (kai – kai) construction would normally be translated “both – and”: “You have both seen him, and he is the one speaking with you.” In this instance the English semicolon was used instead because it produces a smoother and more emphatic effect in English.

[9:38]  ⁴⁰⁴ sn Assuming the authenticity of John 9:38-39a (see the tc note following the bracket in v. 39), the man’s response after Jesus’ statement of v. 37 is extremely significant: He worshiped Jesus. In the Johannine context the word would connote its full sense: This was something due God alone. Note also that Jesus did not prevent the man from doing this. The verb προσκυνέω (proskunew) is used in John 4:20-25 of worshiping God, and again with the same sense in 12:20. This would be the only place in John’s Gospel where anyone is said to have worshiped Jesus using this term. As such, it forms the climax of the story of the man born blind, but the uniqueness of the concept of worshiping Jesus at this point in John's narrative (which reaches its ultimate climax in the confession of Thomas in John 20:28) may suggest it is too early for such a response and it represents a later scribal addition.

[9:39]  ⁴⁰⁵ tn Grk “And Jesus.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[9:39]  ⁴⁰⁶ tc ‡ Some early and important witnesses (Ì⁷⁵ א* W b sa^ms ac² mf) lack the words, “He said, ‘Lord, I believe,’ and he worshiped him. Jesus said,” (vv. 38-39a). This is weighty evidence for the omission of these words. It is difficult to overstate the value of Ì⁷⁵ here, since it is the only currently available papyrus ms extant for the text of John 9:38-39. Further, א is an important and early Alexandrian witness for the omission. The versional testimony and codex W also give strong support to the omission. Nearly all other mss, however, include these words. The omission may have been occasioned by parablepsis (both vv. 37 and 39 begin with “Jesus said to him”), though it is difficult to account for such an error across such a wide variety of witnesses. On the other hand, the longer reading appears to be motivated by liturgical concerns (so R. E. Brown, John [AB], 1:375), since the verb προσκυνέω (proskunew, “I worship”) is used in John 4:20-25 of worshiping God, and again with the same sense in 12:20. If these words were authentic here, this would be the only place in John’s Gospel where Jesus is the explicit object of προσκυνέω. Even if these words are not authentic, such an omission would nevertheless hardly diminish John’s high Christology (cf. 1:1; 5:18-23; 14:6-10; 20:28), nor the implicit worship of him by Thomas (20:28). Nevertheless, a decision is difficult, and the included words may reflect a very early tradition about the blind man’s response to Jesus.

[9:39]  ⁴⁰⁷ tn Or “that those who do not see may see.”

[9:40]  ⁴⁰⁸ sn See the note on Pharisees in 1:24.

[9:40]  ⁴⁰⁹ tn Grk “heard these things.”

[9:40]  ⁴¹⁰ tn Grk “and said to him.”

[9:40]  ⁴¹¹ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “are we?”).

[9:41]  ⁴¹² tn Grk “Jesus said to them.”

[9:41]  ⁴¹³ tn Grk “you would not have sin.”

[9:41]  ⁴¹⁴ tn Grk “now because you say, ‘We see…’”

[9:41]  ⁴¹⁵ tn Or “your sin.”

[9:41]  ⁴¹⁶ sn Because you claim that you can see, your guilt remains. The blind man received sight physically, and this led him to see spiritually as well. But the Pharisees, who claimed to possess spiritual sight, were spiritually blinded. The reader might recall Jesus’ words to Nicodemus in 3:10, “Are you the teacher of Israel and don’t understand these things?” In other words, to receive Jesus was to receive the light of the world, to reject him was to reject the light, close one’s eyes, and become blind. This is the serious sin of which Jesus had warned before (8:21-24). The blindness of such people was incurable since they had rejected the only cure that exists (cf. 12:39-41).

[10:1]  ⁴¹⁷ tn Grk “Truly, truly, I say to you.”

[10:1]  ⁴¹⁸ sn There was more than one type of sheepfold in use in Palestine in Jesus’ day. The one here seems to be a courtyard in front of a house (the Greek word used for the sheepfold here, αὐλή [aulh] frequently refers to a courtyard), surrounded by a stone wall (often topped with briars for protection).

[10:1]  ⁴¹⁹ tn Or “entrance.”

[10:3]  ⁴²⁰ tn Or “porter” (British English).

[10:3]  ⁴²¹ tn The words “the door” are not in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context.

[10:3]  ⁴²² tn Grk “For this one.”

[10:3]  ⁴²³ tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:3]  ⁴²⁴ sn He calls his own sheep by name and leads them out. Some interpreters have suggested that there was more than one flock in the fold, and there would be a process of separation where each shepherd called out his own flock. This may also be suggested by the mention of a doorkeeper in v. 3 since only the larger sheepfolds would have such a guard. But the Gospel of John never mentions a distinction among the sheep in this fold; in fact (10:16) there are other sheep which are to be brought in, but they are to be one flock and one shepherd.

[10:4]  ⁴²⁵ tn The word “sheep” is not in the Greek text, but is implied.

[10:4]  ⁴²⁶ tn Grk “because they know.”

[10:5]  ⁴²⁷ tn Or “someone whom they do not know.”

[10:5]  ⁴²⁸ tn Grk “know.”

[10:5]  ⁴²⁹ tn Or “the voice of someone they do not know.”

[10:6]  ⁴³⁰ sn A parable is a fairly short narrative that has symbolic meaning. The Greek word παροιμίαν (paroimian) is used again in 16:25, 29. This term does not occur in the synoptic gospels, where παραβολή (parabolh) is used. Nevertheless it is similar, denoting a short narrative with figurative or symbolic meaning.

[10:6]  ⁴³¹ tn Grk “these.”

[10:6]  ⁴³² tn Or “comprehend.”

[10:7]  ⁴³³ tn Grk “Truly, truly, I say to you.”

[10:7]  ⁴³⁴ tn Or “I am the sheep’s door.”

[10:8]  ⁴³⁵ tn Grk “are” (present tense).

[10:8]  ⁴³⁶ tn Or “the sheep did not hear them.”

[10:9]  ⁴³⁷ tn Since the Greek phrase εἰσέρχομαι καὶ ἐξέρχομαι (eisercomai kai exercomai, “come in and go out”) is in some places an idiom for living or conducting oneself in relationship to some community (“to live with, to live among” [cf. Acts 1:21; see also Num 27:17; 2 Chr 1:10]), it may well be that Jesus’ words here look forward to the new covenant community of believers. Another significant NT text is Luke 9:4, where both these verbs occur in the context of the safety and security provided by a given household for the disciples. See also BDAG 294 s.v. εἰσέρχομαι 1.b.β.

[10:9]  ⁴³⁸ sn That is, pasture land in contrast to cultivated land.

[10:10]  ⁴³⁹ tn That is, “to slaughter” (in reference to animals).

[10:10]  ⁴⁴⁰ tn That is, more than one would normally expect or anticipate.

[10:11]  ⁴⁴¹ tn Or “model” (see R. E. Brown, John [AB], 1:386, who argues that “model” is a more exact translation of καλός [kalos] here).

[10:11]  ⁴⁴² tn Or “The good shepherd dies willingly.”

[10:12]  ⁴⁴³ sn Jesus contrasts the behavior of the shepherd with that of the hired hand. This is a worker who is simply paid to do a job; he has no other interest in the sheep and is certainly not about to risk his life for them. When they are threatened, he simply runs away.

[10:12]  ⁴⁴⁴ tn Grk “leaves.”

[10:12]  ⁴⁴⁵ tn Or “flees.”

[10:12]  ⁴⁴⁶ tn Or “seizes.” The more traditional rendering, “snatches,” has the idea of seizing something by force and carrying it off, which is certainly possible here. However, in the sequence in John 10:12, this action precedes the scattering of the flock of sheep, so “attacks” is preferable.

[10:13]  ⁴⁴⁷ tn Grk “does not have a care for the sheep.”

[10:13]  ⁴⁴⁸ tc The phrase “he runs away” is lacking in several important mss (Ì^{44vid,45,66,75} א A*^vid B D L [W] Θ 1 33 1241 al co). Most likely it was added by a later scribe to improve the readability of vv. 12-13, which is one long sentence in Greek. It has been included in the translation for the same stylistic reasons.

[10:14]  ⁴⁴⁹ tn Grk “And I.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:14]  ⁴⁵⁰ tn The direct object is frequently omitted in Greek and must be supplied from the context. Here it could be “sheep,” but Jesus was ultimately talking about “people.”

[10:15]  ⁴⁵¹ tn Or “I die willingly.”

[10:15]  ⁴⁵² tn Or “on behalf of” or “for the sake of.”

[10:16]  ⁴⁵³ tn Grk “And I have.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:16]  ⁴⁵⁴ tn Or “that do not belong to”; Grk “that are not of.”

[10:16]  ⁴⁵⁵ sn The statement I have other sheep that do not come from this sheepfold almost certainly refers to Gentiles. Jesus has sheep in the fold who are Jewish; there are other sheep which, while not of the same fold, belong to him also. This recalls the mission of the Son in 3:16-17, which was to save the world – not just the nation of Israel. Such an emphasis would be particularly appropriate to the author if he were writing to a non-Palestinian and primarily non-Jewish audience.

[10:16]  ⁴⁵⁶ tn Grk “they will hear my voice.”

[10:16]  ⁴⁵⁷ tn Grk “voice, and.”

[10:16]  ⁴⁵⁸ tn The word “and” is not in the Greek text, but must be supplied to conform to English style. In Greek it is an instance of asyndeton (omission of a connective), usually somewhat emphatic.

[10:17]  ⁴⁵⁹ tn Grk “Because of this the Father loves me.”

[10:17]  ⁴⁶⁰ tn Or “die willingly.”

[10:18]  ⁴⁶¹ tn Or “give it up.”

[10:18]  ⁴⁶² tn Or “of my own accord.” “Of my own free will” is given by BDAG 321 s.v. ἐμαυτοῦ c.

[10:18]  ⁴⁶³ tn Or “I have the right.”

[10:18]  ⁴⁶⁴ tn Or “I have the right.”

[10:18]  ⁴⁶⁵ tn Or “order.”

[10:19]  ⁴⁶⁶ tn Or perhaps “the Jewish religious leaders”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase could be taken to refer to the Jewish religious leaders, since the Pharisees were the last to be mentioned specifically by name, in John 9:40. However, in light of the charge about demon possession, which echoes 8:48, it is more likely that Jewish people in general (perhaps in Jerusalem, if that is understood to be the setting of the incident) are in view here.

[10:20]  ⁴⁶⁷ tn Or “is insane.” To translate simply “he is mad” (so KJV, ASV, RSV; “raving mad” NIV) could give the impression that Jesus was angry, while the actual charge was madness or insanity.

[10:21]  ⁴⁶⁸ tn Or “the sayings.”

[10:21]  ⁴⁶⁹ tn Grk “open the eyes of the blind” (“opening the eyes” is an idiom referring to restoration of sight).

[10:21]  ⁴⁷⁰ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “can it?”).

[10:22]  ⁴⁷¹ tn That is, Hanukkah or the ‘Festival of Lights.’ The Greek name for the feast, τὰ ἐγκαίνια (ta enkainia), literally means “renewal” and was used to translate Hanukkah which means “dedication.” The Greek noun, with its related verbs, was the standard term used in the LXX for the consecration of the altar of the Tabernacle (Num 7:10-11), the altar of the temple of Solomon (1 Kgs 8:63; 2 Chr 7:5), and the altar of the second temple (Ezra 6:16). The word is thus connected with the consecration of all the houses of God in the history of the nation of Israel.

[10:22]  ⁴⁷² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:23]  ⁴⁷³ sn It was winter. The feast began on 25 Kislev, in November-December of the modern Gregorian calendar.

[10:23]  ⁴⁷⁴ tn Grk “in the temple.”

[10:23]  ⁴⁷⁵ tn Or “portico,” “colonnade”; Grk “stoa.”

[10:24]  ⁴⁷⁶ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. The question they ask Jesus (“Are you the Christ?”) is the same one they sent and asked of John the Baptist in the desert (see John 1:19-34). See also the note on the phrase “the Jewish people” in v. 19.

[10:24]  ⁴⁷⁷ tn Grk “said to him.” This has been translated as “asked” for stylistic reasons.

[10:24]  ⁴⁷⁸ tn Grk “How long will you take away our life?” (an idiom which meant to keep one from coming to a conclusion about something). The use of the phrase τὴν ψυχὴν ἡμῶν αἴρεις (thn yuchn Jhmwn airei") meaning “to keep in suspense” is not well attested, although it certainly fits the context here. In modern Greek the phrase means “to annoy, bother.”

[10:24]  ⁴⁷⁹ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[10:24]  ⁴⁸⁰ tn Or “publicly.”

[10:25]  ⁴⁸¹ tn Grk “answered them.”

[10:25]  ⁴⁸² tn Or “the works.”

[10:28]  ⁴⁸³ tn Grk “And I give.”

[10:28]  ⁴⁸⁴ tn Or “will never die” or “will never be lost.”

[10:28]  ⁴⁸⁵ tn Or “no one will seize.”

[10:29]  ⁴⁸⁶ tn Or “is superior to all.”

[10:29]  ⁴⁸⁷ tn Or “no one can seize.”

[10:30]  ⁴⁸⁸ tn Grk “I and the Father.” The order has been reversed to reflect English style.

[10:30]  ⁴⁸⁹ tn The phrase ἕν ἐσμεν ({en esmen) is a significant assertion with trinitarian implications. ἕν is neuter, not masculine, so the assertion is not that Jesus and the Father are one person, but one “thing.” Identity of the two persons is not what is asserted, but essential unity (unity of essence).

[10:31]  ⁴⁹⁰ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. See the notes on the phrases “Jewish people” in v. 19 and “Jewish leaders” in v. 24.

[10:32]  ⁴⁹¹ tn Grk “Jesus answered them.”

[10:32]  ⁴⁹² tn Or “good works.”

[10:33]  ⁴⁹³ tn Or “the Jewish authorities”; Grk “the Jews.” Here again the phrase refers to the Jewish leaders. See the notes on the phrase “Jewish people” in v. 19 and “Jewish leaders” in vv. 24, 31.

[10:33]  ⁴⁹⁴ tn Grk “answered him.”

[10:33]  ⁴⁹⁵ tn Or “good work.”

[10:33]  ⁴⁹⁶ sn This is the first time the official charge of blasphemy is voiced openly in the Fourth Gospel (although it was implicit in John 8:59).

[10:33]  ⁴⁹⁷ tn Grk “and because.”

[10:33]  ⁴⁹⁸ tn Grk “you, a man, make yourself to be God.”

[10:34]  ⁴⁹⁹ tn Grk “answered them.”

[10:34]  ⁵⁰⁰ sn A quotation from Ps 82:6. Technically the Psalms are not part of the OT “law” (which usually referred to the five books of Moses), but occasionally the term “law” was applied to the entire OT, as here. The problem in this verse concerns the meaning of Jesus’ quotation from Ps 82:6. It is important to look at the OT context: The whole line reads “I say, you are gods, sons of the Most High, all of you.” Jesus will pick up on the term “sons of the Most High” in 10:36, where he refers to himself as the Son of God. The psalm was understood in rabbinic circles as an attack on unjust judges who, though they have been given the title “gods” because of their quasi-divine function of exercising judgment, are just as mortal as other men. What is the argument here? It is often thought to be as follows: If it was an OT practice to refer to men like the judges as gods, and not blasphemy, why did the Jewish authorities object when this term was applied to Jesus? This really doesn’t seem to fit the context, however, since if that were the case Jesus would not be making any claim for “divinity” for himself over and above any other human being – and therefore he would not be subject to the charge of blasphemy. Rather, this is evidently a case of arguing from the lesser to the greater, a common form of rabbinic argument. The reason the OT judges could be called gods is because they were vehicles of the word of God (cf. 10:35). But granting that premise, Jesus deserves much more than they to be called God. He is the Word incarnate, whom the Father sanctified and sent into the world to save the world (10:36). In light of the prologue to the Gospel of John, it seems this interpretation would have been most natural for the author. If it is permissible to call men “gods” because they were the vehicles of the word of God, how much more permissible is it to use the word “God” of him who is the Word of God?

[10:35]  ⁵⁰¹ sn The parenthetical note And the scripture cannot be broken belongs to Jesus’ words rather than the author’s. Not only does Jesus appeal to the OT to defend himself against the charge of blasphemy, but he also adds that the scripture cannot be “broken.” In this context he does not explain precisely what is meant by “broken,” but it is not too hard to determine. Jesus’ argument depended on the exact word used in the context of Ps 82:6. If any other word for “judge” had been used in the psalm, his argument would have been meaningless. Since the scriptures do use this word in Ps 82:6, the argument is binding, because they cannot be “broken” in the sense of being shown to be in error.

[10:36]  ⁵⁰² tn Or “dedicated.”

[10:37]  ⁵⁰³ tn Or “do.”

[10:37]  ⁵⁰⁴ tn Or “works.”

[10:38]  ⁵⁰⁵ tn Or “works.”

[10:38]  ⁵⁰⁶ tn Or “so that you may learn.”

[10:39]  ⁵⁰⁷ tc It is difficult to decide between ἐζήτουν οὖν (ezhtoun oun, “then they were seeking”; Ì⁶⁶ א A L W Ψ Ë^1,13 33 pm lat), ἐζήτουν δέ (ezhtoun de, “now they were seeking”; Ì⁴⁵ and a few versional witnesses), καὶ ἐζήτουν (kai ezhtoun, “and they were seeking”; D), and ἐζήτουν (Ì^75vid B Γ Θ 700 pm). Externally, the most viable readings are ἐζήτουν οὖν and ἐζήτουν. Transcriptionally, the οὖν could have dropped out via haplography since the verb ends in the same three letters. On the other hand, it is difficult to explain the readings with δέ or καί if ἐζήτουν οὖν is original; such readings would more likely have arisen from the simple ἐζήτουν. Intrinsically, John is fond of οὖν, using it some 200 times. Further, this Gospel begins relatively few sentences without some conjunction. The minimal support for the δέ and καί readings suggests that they arose either from the lone verb reading (which would thus be prior to their respective Vorlagen but not necessarily the earliest reading) or through carelessness on the part of the scribes. Indeed, the ancestors of Ì⁴⁵ and D may have committed haplography, leaving later scribes in the chain to guess at the conjunction needed. In sum, the best reading appears to be ἐζήτουν οὖν.

[10:39]  ⁵⁰⁸ tn Grk “they were seeking.”

[10:39]  ⁵⁰⁹ tn Grk “he departed out of their hand.”

[10:40]  ⁵¹⁰ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[10:40]  ⁵¹¹ tn The word “River” is not in the Greek text but is supplied for clarity.

[10:40]  ⁵¹² sn John refers to John the Baptist.

[10:40]  ⁵¹³ tn Grk “formerly.”

[10:41]  ⁵¹⁴ tn Grk “And many.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:41]  ⁵¹⁵ sn John refers to John the Baptist.

[10:41]  ⁵¹⁶ tn Grk “did.”

[10:41]  ⁵¹⁷ tn Grk “this one.”

[10:42]  ⁵¹⁸ tn Grk “in him.”

[11:1]  ⁵¹⁹ tn Grk “from Bethany, the village of Mary and her sister Martha.”

[11:2]  ⁵²⁰ tn Or “perfume,” “ointment.”

[11:2]  ⁵²¹ sn This is a parenthetical note by the author. It is a bit surprising that the author here identifies Mary as the one who anointed the Lord with perfumed oil and wiped his feet dry with her hair, since this event is not mentioned until later, in 12:3. Many see this “proleptic” reference as an indication that the author expected his readers to be familiar with the story already, and go on to assume that in general the author in writing the Fourth Gospel assumed his readers were familiar with the other three gospels. Whether the author assumed actual familiarity with the synoptic gospels or not, it is probable that he did assume some familiarity with Mary’s anointing activity.

[11:3]  ⁵²² tn The phrase “a message” is not in the Greek text but is implied. Direct objects in Greek were often omitted when clear from context.

[11:3]  ⁵²³ tn Grk “to him, saying”; the referent (Jesus) is specified in the translation for clarity.

[11:4]  ⁵²⁴ tn Grk “This sickness is not to death.”

[11:4]  ⁵²⁵ tn Or “to God’s praise.”

[11:4]  ⁵²⁶ sn So that the Son of God may be glorified through it. These statements are highly ironic: For Lazarus, the sickness did not end in his death, because he was restored to life. But for Jesus himself, the miraculous sign he performed led to his own death, because it confirmed the authorities in their plan to kill Jesus (11:47-53). In the Gospel of John, Jesus’ death is consistently portrayed as his ‘glorification’ through which he accomplishes his return to the Father.

[11:5]  ⁵²⁷ sn This is a parenthetical note by the author. It was necessary for the author to reaffirm Jesus’ love for Martha and her sister and Lazarus here because Jesus’ actions in the following verse appear to be contradictory.

[11:6]  ⁵²⁸ tn Grk “that he”; the referent (Lazarus) has been specified in the translation for clarity.

[11:7]  ⁵²⁹ sn The village of Bethany, where Lazarus was, lies in Judea, less than 2 mi (3 km) from Jerusalem (see 11:18).

[11:8]  ⁵³⁰ tn Grk “The disciples said to him.”

[11:8]  ⁵³¹ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the Jewish leaders. See the previous references and the notes on the phrase “Jewish people” in v. 19, and “Jewish religious leaders” in vv. 24, 31, 33.

[11:8]  ⁵³² tn Grk “seeking.”

[11:8]  ⁵³³ tn Grk “And are.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[11:9]  ⁵³⁴ tn Grk “Jesus answered.”

[11:9]  ⁵³⁵ tn Or “he does not trip.”

[11:9]  ⁵³⁶ sn What is the light of this world? On one level, of course, it refers to the sun, but the reader of John’s Gospel would recall 8:12 and understand Jesus’ symbolic reference to himself as the light of the world. There is only a limited time left (Are there not twelve hours in a day?) until the Light will be withdrawn (until Jesus returns to the Father) and the one who walks around in the dark will trip and fall (compare the departure of Judas by night in 13:30).

[11:10]  ⁵³⁷ tn Grk “in the night.”

[11:10]  ⁵³⁸ tn Or “he trips.”

[11:11]  ⁵³⁹ tn Grk “He said these things, and after this he said to them.”

[11:11]  ⁵⁴⁰ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for death when speaking of believers. This metaphorical usage by its very nature emphasizes the hope of resurrection: Believers will one day “wake up” out of death. Here the term refers to death, but “asleep” was used in the translation to emphasize the metaphorical, rhetorical usage of the term, especially in light of the disciples’ confusion over what Jesus actually meant (see v. 13).

[11:12]  ⁵⁴¹ tn Grk “Then the disciples said to him.”

[11:13]  ⁵⁴² tn Or “speaking about.”

[11:13]  ⁵⁴³ tn Grk “these.”

[11:13]  ⁵⁴⁴ tn Grk “the sleep of slumber”; this is a redundant expression to emphasize physical sleep as opposed to death.

[11:15]  ⁵⁴⁵ tn Grk “and I rejoice.”

[11:15]  ⁵⁴⁶ sn So that you may believe. Why does Jesus make this statement? It seems necessary to understand the disciples’ belief here in a developmental sense, because there are numerous references to the disciples’ faith previous to this in John’s Gospel, notably 2:11. Their concept of who Jesus really was is continually being expanded and challenged; they are undergoing spiritual growth; the climax is reached in the confession of Thomas in John 20:28.

[11:16]  ⁵⁴⁷ sn Didymus means “the twin” in Greek.

[11:16]  ⁵⁴⁸ sn This is a parenthetical note by the author.

[11:16]  ⁵⁴⁹ sn One gets the impression from Thomas’ statement “Let us go too, so that we may die with him” that he was something of a pessimist resigned to his fate. And yet his dedicated loyalty to Jesus and his determination to accompany him at all costs was truly commendable. Nor is the contrast between this statement and the confession of Thomas in 20:28, which forms the climax of the entire Fourth Gospel, to be overlooked; certainly Thomas’ concept of who Jesus is has changed drastically between 11:16 and 20:28.

[11:17]  ⁵⁵⁰ tn Grk “Then when.”

[11:17]  ⁵⁵¹ tn Grk “came.”

[11:17]  ⁵⁵² tn Grk “he”; the referent (Lazarus) has been specified in the translation for clarity.

[11:17]  ⁵⁵³ tn Grk “he had already had four days in the tomb” (an idiom).

[11:18]  ⁵⁵⁴ tn Or “three kilometers”; Grk “fifteen stades” (a stade as a unit of linear measure is about 607 feet or 187 meters).

[11:18]  ⁵⁵⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:19]  ⁵⁵⁶ tn Or “many of the Judeans” (cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e); Grk “many of the Jews.” Here the phrase refers to the residents of Jerusalem and the surrounding area in general (those who had been friends or relatives of Lazarus or his sisters would mainly be in view) since the Jewish religious authorities (“the chief priests and the Pharisees”) are specifically mentioned as a separate group in John 11:46-47. See also the note on the phrase “the Jewish leaders” in v. 8.

[11:19]  ⁵⁵⁷ tn Or “to comfort them” or “to offer them sympathy.”

[11:19]  ⁵⁵⁸ tn Grk “to comfort them concerning their brother”; the words “loss of” are not in the Greek text but are implied.

[11:20]  ⁵⁵⁹ sn Notice the difference in the response of the two sisters: Martha went out to meet Jesus, while Mary remains sitting in the house. It is similar to the incident in Luke 10:38-42. Here again one finds Martha occupied with the responsibilities of hospitality; she is the one who greets Jesus.

[11:21]  ⁵⁶⁰ tn Grk “Then Martha.” Here οὖν (oun) has not been translated for stylistic reasons.

[11:22]  ⁵⁶¹ tn Or “give.”

[11:22]  ⁵⁶² sn The statement “whatever you ask from God, God will grant you” by Martha presents something of a dilemma, because she seems to be suggesting here (implicitly at least) the possibility of a resurrection for her brother. However, Martha’s statement in 11:39 makes it clear that she had no idea that a resurrection was still possible. How then are her words in 11:22 to be understood? It seems best to take them as a confession of Martha’s continuing faith in Jesus even though he was not there in time to help her brother. She means, in effect, “Even though you weren’t here in time to help, I still believe that God grants your requests.”

[11:23]  ⁵⁶³ tn Grk “Jesus said to her.”

[11:23]  ⁵⁶⁴ tn Or “Your brother will rise again.”

[11:24]  ⁵⁶⁵ tn Grk “Martha said to him.”

[11:24]  ⁵⁶⁶ tn Or “will rise again.”

[11:25]  ⁵⁶⁷ tn That is, will come to life.

[11:26]  ⁵⁶⁸ tn Grk “will never die forever.”

[11:27]  ⁵⁶⁹ tn Grk “She said to him.”

[11:27]  ⁵⁷⁰ tn The perfect tense in Greek is often used to emphasize the results or present state of a past action. Such is the case here. To emphasize this nuance the perfect tense verb πεπίστευκα (pepisteuka) has been translated as a present tense. This is in keeping with the present context, where Jesus asks of her present state of belief in v. 26, and the theology of the Gospel as a whole, which emphasizes the continuing effects and present reality of faith. For discussion on this use of the perfect tense, see ExSyn 574-76 and B. M. Fanning, Verbal Aspect, 291-97.

[11:27]  ⁵⁷¹ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[11:27]  ⁵⁷² tn Or “the Son of God, the one who comes into the world.”

[11:28]  ⁵⁷³ tn Grk “she”; the referent (Martha) has been specified in the translation for clarity.

[11:28]  ⁵⁷⁴ tn Or “in secret” (as opposed to publicly, so that the other mourners did not hear).

[11:28]  ⁵⁷⁵ tn Grk “is calling you.”

[11:29]  ⁵⁷⁶ tn Grk “she”; the referent (Mary) has been specified in the translation for clarity.

[11:31]  ⁵⁷⁷ tn Or “the Judeans”; Grk “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46-47. See also the notes on the phrase “the Jewish leaders” in v. 8 and “the Jewish people of the region” in v. 19.

[11:31]  ⁵⁷⁸ tn Grk “her”; the referent (Mary) has been specified in the translation for clarity.

[11:31]  ⁵⁷⁹ tn Grk “Mary”; the proper name (Mary) has been replaced with the pronoun (her) in keeping with conventional English style, to avoid repetition.

[11:31]  ⁵⁸⁰ tn Or “to mourn” (referring to the loud wailing or crying typical of public mourning in that culture).

[11:33]  ⁵⁸¹ tn Or “the Judeans”; Grk “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46-47. See also the notes on the phrase “the Jewish leaders” in v. 8, “the Jewish people of the region” in v. 19, and the word “people” in v. 31.

[11:33]  ⁵⁸² tn Or (perhaps) “he was deeply indignant.” The verb ἐνεβριμήσατο (enebrimhsato), which is repeated in John 11:38, indicates a strong display of emotion, somewhat difficult to translate – “shuddered, moved with the deepest emotions.” In the LXX, the verb and its cognates are used to describe a display of indignation (Dan 11:30, for example – see also Mark 14:5). Jesus displayed this reaction to the afflicted in Mark 1:43, Matt 9:30. Was he angry at the afflicted? No, but he was angry because he found himself face-to-face with the manifestations of Satan’s kingdom of evil. Here, the realm of Satan was represented by death.

[11:33]  ⁵⁸³ tn Or “greatly troubled.” The verb ταράσσω (tarassw) also occurs in similar contexts to those of ἐνεβριμήσατο (enebrimhsato). John uses it in 14:1 and 27 to describe the reaction of the disciples to the imminent death of Jesus, and in 13:21 the verb describes how Jesus reacted to the thought of being betrayed by Judas, into whose heart Satan had entered.

[11:34]  ⁵⁸⁴ tn Grk “And he said.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[11:34]  ⁵⁸⁵ tn Or “Where have you placed him?”

[11:34]  ⁵⁸⁶ tn Grk “They said to him.” The indirect object αὐτῷ (autw) has not been translated here for stylistic reasons.

[11:35]  ⁵⁸⁷ sn Jesus wept. The Greek word used here for Jesus’ weeping (ἐδάκρυσεν, edakrusen) is different from the one used to describe the weeping of Mary and the Jews in v. 33 which indicated loud wailing and cries of lament. This word simply means “to shed tears” and has more the idea of quiet grief. But why did Jesus do this? Not out of grief for Lazarus, since he was about to be raised to life again. L. Morris (John [NICNT], 558) thinks it was grief over the misconception of those round about. But it seems that in the context the weeping is triggered by the thought of Lazarus in the tomb: This was not personal grief over the loss of a friend (since Lazarus was about to be restored to life) but grief over the effects of sin, death, and the realm of Satan. It was a natural complement to the previous emotional expression of anger (11:33). It is also possible that Jesus wept at the tomb of Lazarus because he knew there was also a tomb for himself ahead.

[11:36]  ⁵⁸⁸ tn Or “the Judeans”; Grk “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46-47. See also the notes on the phrase “the Jewish leaders” in v. 8 and “the Jewish people of the region” in v. 19, as well as the notes on the word “people” in vv. 31, 33.

[11:37]  ⁵⁸⁹ tn Grk “who opened the eyes of the blind man” (“opening the eyes” is an idiom referring to restoration of sight).

[11:37]  ⁵⁹⁰ tn Grk “this one”; the second half of 11:37 reads Grk “Could not this one who opened the eyes of the blind have done something to keep this one from dying?” In the Greek text the repetition of “this one” in 11:37b referring to two different persons (first Jesus, second Lazarus) could confuse a modern reader. Thus the first reference, to Jesus, has been translated as “he” to refer back to the beginning of v. 37, where the reference to “the man who caused the blind man to see” is clearly a reference to Jesus. The second reference, to Lazarus, has been specified (“Lazarus”) in the translation for clarity.

[11:38]  ⁵⁹¹ tn Or (perhaps) “Jesus was deeply indignant.”

[11:38]  ⁵⁹² sn This is a parenthetical note by the author.

[11:39]  ⁵⁹³ tn Or “Remove the stone.”

[11:39]  ⁵⁹⁴ tn Grk “the sister of the one who had died.”

[11:39]  ⁵⁹⁵ tn Grk “already he stinks.”

[11:39]  ⁵⁹⁶ tn Or “been there” (in the tomb – see John 11:17).

[11:39]  ⁵⁹⁷ sn He has been buried four days. Although all the details of the miracle itself are not given, those details which are mentioned are important. The statement made by Martha is extremely significant for understanding what actually took place. There is no doubt that Lazarus had really died, because the decomposition of his body had already begun to take place, since he had been dead for four days.

[11:40]  ⁵⁹⁸ tn Grk “Jesus said to her.”

[11:41]  ⁵⁹⁹ tn Or “they removed.”

[11:41]  ⁶⁰⁰ tn Grk “lifted up his eyes above.”

[11:41]  ⁶⁰¹ tn Or “that you have heard me.”

[11:42]  ⁶⁰² tn Grk “that you always hear me.”

[11:42]  ⁶⁰³ tn The word “this” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context.

[11:43]  ⁶⁰⁴ tn Grk “And when.”

[11:43]  ⁶⁰⁵ sn The purpose of the loud voice was probably to ensure that all in the crowd could hear (compare the purpose of the prayer of thanksgiving in vv. 41-42).

[11:44]  ⁶⁰⁶ sn Many have wondered how Lazarus got out of the tomb if his hands and feet were still tied up with strips of cloth. The author does not tell, and with a miracle of this magnitude, this is not an important fact to know. If Lazarus’ decomposing body was brought back to life by the power of God, then it could certainly have been moved out of the tomb by that same power. Others have suggested that the legs were bound separately, which would remove the difficulty, but the account gives no indication of this. What may be of more significance for the author is the comparison which this picture naturally evokes with the resurrection of Jesus, where the graveclothes stayed in the tomb neatly folded (20:6-7). Jesus, unlike Lazarus, would never need graveclothes again.

[11:44]  ⁶⁰⁷ tn Grk “and his face tied around with cloth.”

[11:44]  ⁶⁰⁸ tn Grk “Loose him.”

[11:45]  ⁶⁰⁹ tn Or “the Judeans”; Grk “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46-47. See also the notes on the phrase “the Jewish leaders” in v. 8 and “the Jewish people of the region” in v. 19, as well as the notes on the word “people” in vv. 31, 33 and the phrase “people who had come to mourn” in v. 36.

[11:45]  ⁶¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:46]  ⁶¹¹ sn See the note on Pharisees in 1:24.

[11:46]  ⁶¹² tn Grk “told them.”

[11:47]  ⁶¹³ tn The phrase “chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26.

[11:47]  ⁶¹⁴ tn Or “Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews). The συνέδριον (sunedrion) which they gathered was probably an informal meeting rather than the official Sanhedrin. This is the only occurrence of the word συνέδριον in the Gospel of John, and the only anarthrous singular use in the NT. There are other plural anarthrous uses which have the general meaning “councils.” The fact that Caiaphas in 11:49 is referred to as “one of them” supports the unofficial nature of the meeting; in the official Sanhedrin he, being high priest that year, would have presided over the assembly. Thus it appears that an informal council was called to discuss what to do about Jesus and his activities.

[11:48]  ⁶¹⁵ tn Grk “If we let him do thus.”

[11:48]  ⁶¹⁶ tn Or “holy place”; Grk “our place” (a reference to the temple in Jerusalem).

[11:49]  ⁶¹⁷ tn Grk “said to them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons.

[11:50]  ⁶¹⁸ tn Or “you are not considering.”

[11:50]  ⁶¹⁹ tn Although it is possible to argue that ἄνθρωπος (anqrwpo") should be translated “person” here since it is not necessarily masculinity that is in view in Caiaphas’ statement, “man” was retained in the translation because in 11:47 “this man” (οὗτος ὁ ἄνθρωπος, outo" Jo anqrwpo") has as its referent a specific individual, Jesus, and it was felt this connection should be maintained.

[11:50]  ⁶²⁰ sn In his own mind Caiaphas was no doubt giving voice to a common-sense statement of political expediency. Yet he was unconsciously echoing a saying of Jesus himself (cf. Mark 10:45). Caiaphas was right; the death of Jesus would save the nation from destruction. Yet Caiaphas could not suspect that Jesus would die, not in place of the political nation Israel, but on behalf of the true people of God; and he would save them, not from physical destruction, but from eternal destruction (cf. 3:16-17). The understanding of Caiaphas’ words in a sense that Caiaphas could not possibly have imagined at the time he uttered them serves as a clear example of the way in which the author understood that words and actions could be invested retrospectively with a meaning not consciously intended or understood by those present at the time.

[11:51]  ⁶²¹ tn Grk “say this from himself.”

[11:51]  ⁶²² tn The word “Jewish” is not in the Greek text, but is clearly implied by the context (so also NIV; TEV “the Jewish people”).

[11:52]  ⁶²³ tn See the note on the word “nation” in the previous verse.

[11:52]  ⁶²⁴ sn The author in his comment expands the prophecy to include the Gentiles (not for the Jewish nation only), a confirmation that the Fourth Gospel was directed, at least partly, to a Gentile audience. There are echoes of Pauline concepts here (particularly Eph 2:11-22) in the stress on the unity of Jew and Gentile.

[11:52]  ⁶²⁵ tn Grk “that he might gather together.”

[11:52]  ⁶²⁶ sn This is a parenthetical note by the author.

[11:54]  ⁶²⁷ tn Grk “walked.”

[11:54]  ⁶²⁸ tn Or “openly.”

[11:54]  ⁶²⁹ tn Grk “among the Jews.” Here the phrase refers to the residents of Judea in general, who would be likely to report Jesus to the religious authorities. The vicinity around Jerusalem was no longer safe for Jesus and his disciples. On the translation “Judeans” cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e. See also the references in vv. 8, 19, 31, 33, 36, and 45.

[11:54]  ⁶³⁰ tn There is no certain identification of the location to which Jesus withdrew in response to the decision of the Jewish authorities. Many have suggested the present town of Et-Taiyibeh, identified with ancient Ophrah (Josh 18:23) or Ephron (Josh 15:9). If so, this would be 12-15 mi (19-24 km) northeast of Jerusalem.