Luke 6:32-36

6:32 “If ¹  you love those who love you, what credit is that to you? For even sinners ²  love those who love them. ³  6:33 And ⁴  if you do good to those who do good to you, what credit is that to you? Even ⁵  sinners ⁶  do the same. 6:34 And if you lend to those from whom you hope to be repaid, ⁷  what credit is that to you? Even sinners ⁸  lend to sinners, so that they may be repaid in full. ⁹  6:35 But love your enemies, and do good, and lend, expecting nothing back. ¹⁰  Then ¹¹  your reward will be great, and you will be sons ¹²  of the Most High, ¹³  because he is kind to ungrateful and evil people. ¹⁴  6:36 Be merciful, ¹⁵  just as your Father is merciful.

John 13:15-17

13:15 For I have given you an example ¹⁶  – you should do just as I have done for you. 13:16 I tell you the solemn truth, ¹⁷  the slave ¹⁸  is not greater than his master, nor is the one who is sent as a messenger ¹⁹  greater than the one who sent him. 13:17 If you understand ²⁰  these things, you will be blessed if you do them.

John 13:1

Washing the Disciples’ Feet

13:1 Just before the Passover feast, Jesus knew that his time ²¹  had come to depart ²²  from this world to the Father. Having loved his own who were in the world, he now loved them to the very end. ²³ 

John 2:21

2:21 But Jesus ²⁴  was speaking about the temple of his body. ²⁵ 

John 2:1

Turning Water into Wine

2:1 Now on the third day there was a wedding at Cana ²⁶  in Galilee. ²⁷  Jesus’ mother ²⁸  was there,

John 3:16-18

3:16 For this is the way ²⁹  God loved the world: He gave his one and only ³⁰  Son, so that everyone who believes in him will not perish ³¹  but have eternal life. ³²  3:17 For God did not send his Son into the world to condemn the world, ³³  but that the world should be saved through him. 3:18 The one who believes in him is not condemned. ³⁴  The one who does not believe has been condemned ³⁵  already, because he has not believed in the name of the one and only ³⁶  Son of God.

John 3:23-24

3:23 John ³⁷  was also baptizing at Aenon near Salim, ³⁸  because water was plentiful there, and people were coming ³⁹  to him ⁴⁰  and being baptized. 3:24 (For John had not yet been thrown into prison.) ⁴¹ 

John 4:10-11

4:10 Jesus answered ⁴²  her, “If you had known ⁴³  the gift of God and who it is who said to you, ‘Give me some water ⁴⁴  to drink,’ you would have asked him, and he would have given you living water.” ⁴⁵  4:11 “Sir,” ⁴⁶  the woman ⁴⁷  said to him, “you have no bucket and the well ⁴⁸  is deep; where then do you get this ⁴⁹  living water? ⁵⁰ 

[6:32]  ¹ tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style. This is a first class condition, but the next two conditional clauses are third class conditions, so that stylistic variation is probably at work.

[6:32]  ² sn Here the term sinners may refer to people who had no concern for observing the details of the Mosaic law; these were often treated as social outcasts. See L&N 88.295.

[6:32]  ³ sn Jesus’ point in the statement even sinners love those who love them is that disciples are to go farther than sinners do. The examples replay vv. 29-30.

[6:33]  ⁴ tc ‡ Three key mss (Ì⁷⁵ א* B) have “for” here, but it is unlikely that it was present originally. The addition of conjunctions, especially to the beginning of a clause, are typically suspect because they fit the pattern of Koine tendencies toward greater explicitness. NA²⁷ has the word in brackets, indicating doubts as to its authenticity.

[6:33]  ⁵ tc Most mss (A D L Θ Ξ Ψ Ë¹³ 33 Ï lat) include γάρ (gar, “for”) following καί (kai, here translated “even”), but a few important mss (א B W 700 892* 1241 pc) lack the conjunction. The inclusion of the conjunction seems to be motivated by clarity and should probably be considered inauthentic.

[6:33]  ⁶ sn See the note on the word sinners in v. 32.

[6:34]  ⁷ tn Grk “to receive”; but in context the repayment of the amount lent is implied. Jesus was noting that utilitarian motives are the way of the world.

[6:34]  ⁸ sn See the note on the word sinners in v. 32.

[6:34]  ⁹ tn Grk “to receive as much again.”

[6:35]  ¹⁰ tn Or “in return.”

[6:35]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the outcome or result. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[6:35]  ¹² sn The character of these actions reflects the grace and kindness of God, bearing witness to a “line of descent” or relationship of the individual to God (sons of the Most High). There is to be a unique kind of ethic at work with disciples. Jesus refers specifically to sons here because in the ancient world sons had special privileges which were rarely accorded to daughters. However, Jesus is most likely addressing both men and women in this context, so women too would receive these same privileges.

[6:35]  ¹³ sn That is, “sons of God.”

[6:35]  ¹⁴ tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.

[6:36]  ¹⁵ sn Merciful is a characteristic of God often noted in the OT: Exod 34:6; Deut 4:31; Joel 2:31; Jonah 4:2; 2 Sam 24:14. This remark also echoes the more common OT statements like Lev 19:2 or Deut 18:13: “you must be holy as I am holy.”

[13:15]  ¹⁶ sn I have given you an example. Jesus tells his disciples after he has finished washing their feet that what he has done is to set an example for them. In the previous verse he told them they were to wash one another’s feet. What is the point of the example? If it is simply an act of humble service, as most interpret the significance, then Jesus is really telling his disciples to serve one another in humility rather than seeking preeminence over one another. If, however, the example is one of self-sacrifice up to the point of death, then Jesus is telling them to lay down their lives for one another (cf. 15:13).

[13:16]  ¹⁷ tn Grk “Truly, truly, I say to you.”

[13:16]  ¹⁸ tn See the note on the word “slaves” in 4:51.

[13:16]  ¹⁹ tn Or “nor is the apostle” (“apostle” means “one who is sent” in Greek).

[13:17]  ²⁰ tn Grk “If you know.”

[13:1]  ²¹ tn Grk “his hour.”

[13:1]  ²² tn Grk “that he should depart.” The ἵνα (Jina) clause in Koine Greek frequently encroached on the simple infinitive (for the sake of greater clarity).

[13:1]  ²³ tn Or “he now loved them completely,” or “he now loved them to the uttermost” (see John 19:30). All of John 13:1 is a single sentence in Greek, although in English this would be unacceptably awkward. At the end of the verse the idiom εἰς τέλος (eis telos) was translated literally as “to the end” and the modern equivalents given in the note above, because there is an important lexical link between this passage and John 19:30, τετέλεσται (tetelestai, “It is ended”).

[2:21]  ²⁴ tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity. This Greek term is frequently used as a way of referring to Jesus in the Johannine letters (cf. 1 John 2:6; 3:3, 5, 7, 16; 4:17).

[2:21]  ²⁵ tn The genitive “of his body” (τοῦ σώματος αὐτοῦ, tou swmato" autou) is a genitive of apposition, clarifying which temple Jesus was referring to. Thus, Jesus not only was referring to his physical resurrection, but also to his participation in the resurrection process. The New Testament thus records the Father, Son, and Holy Spirit as all performing the miracle of Christ's resurrection.

[2:1]  ²⁶ map For location see Map1 C3; Map2 D2; Map3 C5.

[2:1]  ²⁷ sn Cana in Galilee was not a very well-known place. It is mentioned only here, in 4:46, and 21:2, and nowhere else in the NT. Josephus (Life 16 [86]) says he once had his quarters there. The probable location is present day Khirbet Cana, 8 mi (14 km) north of Nazareth, or Khirbet Kenna, 4 mi (7 km) northeast of Nazareth.

[2:1]  ²⁸ tn Grk “in Galilee, and Jesus’ mother.”

[3:16]  ²⁹ tn Or “this is how much”; or “in this way.” The Greek adverb οὕτως (Joutws) can refer (1) to the degree to which God loved the world, that is, to such an extent or so much that he gave his own Son (see R. E. Brown, John [AB], 1:133-34; D. A. Carson, John, 204) or (2) simply to the manner in which God loved the world, i.e., by sending his own son (see R. H. Gundry and R. W. Howell, “The Sense and Syntax of John 3:14-17 with Special Reference to the Use of Οὕτως…ὥστε in John 3:16,” NovT 41 [1999]: 24-39). Though the term more frequently refers to the manner in which something is done (see BDAG 741-42 s.v. οὕτω/οὕτως), the following clause involving ὥστε (Jwste) plus the indicative (which stresses actual, but [usually] unexpected result) emphasizes the greatness of the gift God has given. With this in mind, then, it is likely (3) that John is emphasizing both the degree to which God loved the world as well as the manner in which He chose to express that love. This is in keeping with John’s style of using double entendre or double meaning. Thus, the focus of the Greek construction here is on the nature of God's love, addressing its mode, intensity, and extent.

[3:16]  ³⁰ tn Although this word is often translated “only begotten,” such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clement 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant. 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means “one-of-a-kind” and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God (τέκνα θεοῦ, tekna qeou), Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 1:18, 3:16, and 3:18).

[3:16]  ³¹ tn In John the word ἀπόλλυμι (apollumi) can mean either (1) to be lost (2) to perish or be destroyed, depending on the context.

[3:16]  ³² sn The alternatives presented are only two (again, it is typical of Johannine thought for this to be presented in terms of polar opposites): perish or have eternal life.

[3:17]  ³³ sn That is, “to judge the world to be guilty and liable to punishment.”

[3:18]  ³⁴ tn Grk “judged.”

[3:18]  ³⁵ tn Grk “judged.”

[3:18]  ³⁶ tn See the note on the term “one and only” in 3:16.

[3:23]  ³⁷ sn John refers to John the Baptist.

[3:23]  ³⁸ tn The precise locations of Αἰνών (Ainwn) and Σαλείμ (Saleim) are unknown. Three possibilities are suggested: (1) In Perea, which is in Transjordan (cf. 1:28). Perea is just across the river from Judea. (2) In the northern Jordan Valley, on the west bank some 8 miles [13 km] south of Scythopolis. But with the Jordan River so close, the reference to abundant water (3:23) seems superfluous. (3) Thus Samaria has been suggested. 4 miles (6.6 km) east of Shechem is a town called Salim, and 8 miles (13 km) northeast of Salim lies modern Ainun. In the general vicinity are many springs. Because of the meanings of the names (Αἰνών = “springs” in Aramaic and Σαλείμ = Salem, “peace”) some have attempted to allegorize here that John the Baptist is near salvation. Obviously there is no need for this. It is far more probable that the author has in mind real places, even if their locations cannot be determined with certainty.

[3:23]  ³⁹ tn Or “people were continually coming.”

[3:23]  ⁴⁰ tn The words “to him” are not in the Greek text, but are implied.

[3:24]  ⁴¹ sn This is a parenthetical note by the author.

[4:10]  ⁴² tn Grk “answered and said to her.”

[4:10]  ⁴³ tn Or “if you knew.”

[4:10]  ⁴⁴ tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:10]  ⁴⁵ tn This is a second class conditional sentence in Greek.

[4:11]  ⁴⁶ tn Or “Lord.” The Greek term κύριος (kurios) means both “Sir” and “Lord.” In this passage there is probably a gradual transition from one to the other as the woman’s respect for Jesus grows throughout the conversation (4:11, 15, 19).

[4:11]  ⁴⁷ tc ‡ Two early and important Greek mss along with two versional witnesses (Ì⁷⁵ B sy^s ac²) lack ἡ γυνή (Jh gunh, “the woman”) here; א* has ἐκείνη (ekeinh, “that one” or possibly “she”) instead of ἡ γυνή. It is possible that no explicit subject was in the original text and scribes added either ἡ γυνή or ἐκείνη to make the meaning clear. It is also possible that the archetype of Ì⁷⁵ א B expunged the subject because it was not altogether necessary, with the scribe of א later adding the pronoun. However, ἡ γυνή is not in doubt in any other introduction to the woman’s words in this chapter (cf. vv. 9, 15, 17, 19, 25), suggesting that intentional deletion was not the motive for the shorter reading in v. 11 (or else why would they delete the words only here?). Thus, the fact that virtually all witnesses (Ì⁶⁶ א² A C D L W^s Θ Ψ 050 083 086 Ë^1,13 Ï latt sy^c,p,h sa bo) have ἡ γυνή here may suggest that it is a motivated reading, conforming this verse to the rest of the pericope. Although a decision is difficult, it is probably best to regard the shorter reading as authentic. NA²⁷ has ἡ γυνή in brackets, indicating doubts as to their authenticity. For English stylistic reasons, the translation also includes “the woman” here.

[4:11]  ⁴⁸ tn The word for “well” has now shifted to φρέαρ (frear, “cistern”); earlier in the passage it was πηγή (phgh).

[4:11]  ⁴⁹ tn The anaphoric article has been translated “this.”

[4:11]  ⁵⁰ sn Where then do you get this living water? The woman’s reply is an example of the “misunderstood statement,” a technique appearing frequently in John’s Gospel. Jesus was speaking of living water which was spiritual (ultimately a Johannine figure for the Holy Spirit, see John 7:38-39), but the woman thought he was speaking of flowing (fresh drinkable) water. Her misunderstanding gave Jesus the opportunity to explain what he really meant.