Ezra 1:1-11
Konteks1:1 1 In the first 2 year of King Cyrus of Persia, in order to fulfill the Lord’s message 3 spoken through 4 Jeremiah, 5 the Lord stirred the mind 6 of King Cyrus of Persia. He disseminated 7 a proclamation 8 throughout his entire kingdom, announcing in a written edict 9 the following: 10
1:2 “Thus says King Cyrus of Persia:
“‘The Lord God of heaven has given me all the kingdoms of the earth. He has instructed me to build a temple 11 for him in Jerusalem, 12 which is in Judah. 1:3 Anyone from 13 his people among you (may his God be with him!) may go up to Jerusalem, which is in Judah, and may build the temple of the Lord God of Israel – he is the God who is in Jerusalem. 1:4 Anyone who survives in any of those places where he is a resident foreigner must be helped by his neighbors 14 with silver, gold, equipment, and animals, along with voluntary offerings for the temple of God which is in Jerusalem.’”
1:5 Then the leaders 15 of Judah and Benjamin, along with the priests and the Levites – all those whose mind God had stirred – got ready 16 to go up in order to build the temple of the Lord in Jerusalem. 17 1:6 All their neighbors assisted 18 them with silver utensils, 19 gold, equipment, animals, and expensive gifts, not to mention 20 all the voluntary offerings.
1:7 Then King Cyrus brought out the vessels of the Lord’s temple which Nebuchadnezzar had brought from Jerusalem and had displayed 21 in the temple of his gods. 1:8 King Cyrus of Persia entrusted 22 them to 23 Mithredath 24 the treasurer, who counted them out to Sheshbazzar 25 the leader of the Judahite exiles. 26
1:9 The inventory 27 of these items was as follows:
30 gold basins, 28
1,000 silver basins,
29 silver utensils, 29
1:10 30 gold bowls,
410 other 30 silver bowls,
and 1,000 other vessels.
1:11 All these gold and silver vessels totaled 5,400. 31 Sheshbazzar brought them all along when the captives were brought up from Babylon to Jerusalem.
Hakim-hakim 5:1-31
Konteks5:1 On that day Deborah and Barak son of Abinoam sang this victory song: 32
5:2 “When the leaders took the lead 33 in Israel,
When the people answered the call to war –
Praise the Lord!
5:3 Hear, O kings!
Pay attention, O rulers!
I will sing to the Lord! 34
I will sing 35 to the Lord God of Israel!
5:4 O Lord, when you departed 36 from Seir,
when you marched from Edom’s plains,
the earth shook, the heavens poured down,
the clouds poured down rain. 37
5:5 The mountains trembled 38 before the Lord, the God of Sinai; 39
before the Lord God of Israel.
5:6 In the days of Shamgar son of Anath,
in the days of Jael caravans 40 disappeared; 41
travelers 42 had to go on winding side roads.
5:7 Warriors 43 were scarce, 44
they were scarce in Israel,
until you 45 arose, Deborah,
until you arose as a motherly protector 46 in Israel.
then fighters appeared in the city gates; 48
but, I swear, not a shield or spear could be found, 49
among forty military units 50 in Israel.
5:9 My heart went out 51 to Israel’s leaders,
to the people who answered the call to war.
Praise the Lord!
5:10 You who ride on light-colored female donkeys,
who sit on saddle blankets, 52
you who walk on the road, pay attention!
5:11 Hear 53 the sound of those who divide the sheep 54 among the watering places;
there they tell of 55 the Lord’s victorious deeds,
the victorious deeds of his warriors 56 in Israel.
Then the Lord’s people went down to the city gates –
5:12 Wake up, wake up, Deborah!
Wake up, wake up, sing a song!
Get up, Barak!
Capture your prisoners of war, 57 son of Abinoam!
5:13 Then the survivors 58 came down 59 to the mighty ones; 60
the Lord’s people came down to me 61 as 62 warriors.
5:14 They came from Ephraim, who uprooted Amalek, 63
they follow 64 after you, Benjamin, with your soldiers.
From Makir leaders came down,
from Zebulun came 65 the ones who march carrying 66 an officer’s staff.
5:15 Issachar’s leaders were with Deborah,
the men of Issachar 67 supported 68 Barak;
into the valley they were sent under Barak’s command. 69
Among the clans of Reuben there was intense 70 heart searching. 71
5:16 Why do you remain among the sheepfolds, 72
listening to the shepherds playing their pipes 73 for their flocks? 74
As for the clans of Reuben – there was intense searching of heart.
5:17 Gilead stayed put 75 beyond the Jordan River.
As for Dan – why did he seek temporary employment in the shipyards? 76
Asher remained 77 on the seacoast,
he stayed 78 by his harbors. 79
5:18 The men of Zebulun were not concerned about their lives; 80
Naphtali charged on to the battlefields. 81
5:19 Kings came, they fought;
the kings of Canaan fought,
at Taanach by the waters of Megiddo, 82
but 83 they took no silver as plunder.
5:20 From the sky 84 the stars 85 fought,
from their paths in the heavens 86 they fought against Sisera.
5:21 The Kishon River carried them off;
the river confronted them 87 – the Kishon River.
Step on the necks of the strong! 88
5:22 The horses’ 89 hooves pounded the ground; 90
the stallions galloped madly. 91
5:23 ‘Call judgment down on 92 Meroz,’ says the Lord’s angelic 93 messenger;
‘Be sure 94 to call judgment down on 95 those who live there,
because they did not come to help in the Lord’s battle, 96
to help in the Lord’s battle against the warriors.’ 97
5:24 The most rewarded 98 of women should be Jael,
the wife of Heber the Kenite!
She should be the most rewarded of women who live in tents.
5:25 He asked for water,
and she gave him milk;
in a bowl fit for a king, 99
she served him curds.
5:26 Her left 100 hand reached for the tent peg,
her right hand for the workmen’s hammer.
She “hammered” 101 Sisera,
she shattered his skull, 102
she smashed his head, 103
she drove the tent peg through his temple. 104
5:27 Between her feet he collapsed,
he fell limp 105 and was lifeless; 106
between her feet he collapsed and fell limp,
in the spot where he collapsed,
there he fell limp – violently murdered! 107
5:28 Through the window she looked;
Sisera’s mother cried out through the lattice:
‘Why is his chariot so slow to return?
Why are the hoofbeats of his chariot-horses 108 delayed?’
5:29 The wisest of her ladies 109 answer;
indeed she even thinks to herself,
5:30 ‘No doubt they are gathering and dividing the plunder 110 –
a girl or two for each man to rape! 111
Sisera is grabbing up colorful cloth, 112
he is grabbing up colorful embroidered cloth, 113
two pieces of colorful embroidered cloth,
for the neck of the plunderer!’ 114
5:31 May all your enemies perish like this, O Lord!
But may those who love you shine
like the rising sun at its brightest!” 115
And the land had rest for forty years.
Yohanes 20:1-31
Konteks20:1 Now very early on the first day of the week, 116 while it was still dark, Mary Magdalene 117 came to the tomb and saw that the stone had been moved away from the entrance. 118 20:2 So she went running 119 to Simon Peter and the other disciple whom Jesus loved and told them, “They have taken the Lord from the tomb, and we don’t know where they have put him!” 20:3 Then Peter and the other disciple set out to go to the tomb. 120 20:4 The two were running together, but the other disciple ran faster than Peter 121 and reached the tomb first. 122 20:5 He bent down 123 and saw the strips of linen cloth lying there, 124 but he did not go in. 20:6 Then Simon Peter, who had been following him, arrived and went right into the tomb. He saw 125 the strips of linen cloth lying there, 20:7 and the face cloth, 126 which had been around Jesus’ head, not lying with the strips of linen cloth but rolled up in a place by itself. 127 20:8 Then the other disciple, who had reached the tomb first, came in, and he saw and believed. 128 20:9 (For they did not yet understand 129 the scripture that Jesus 130 must rise from the dead.) 131
20:10 So the disciples went back to their homes. 20:11 But Mary stood outside the tomb weeping. As she wept, she bent down and looked into the tomb. 20:12 And she saw two angels in white sitting where Jesus’ body had been lying, one at the head and one at the feet. 20:13 They said 132 to her, “Woman, 133 why are you weeping?” Mary replied, 134 “They have taken my Lord away, and I do not know where they have put him!” 20:14 When she had said this, she turned around and saw Jesus standing there, 135 but she did not know that it was Jesus.
20:15 Jesus said to her, “Woman, why are you weeping? Who are you looking for?” Because she 136 thought he was the gardener, she said to him, “Sir, if you have carried him away, tell me where you have put him, and I will take him.” 20:16 Jesus said to her, “Mary.” She 137 turned and said to him in Aramaic, 138 “Rabboni” 139 (which means Teacher). 140 20:17 Jesus replied, 141 “Do not touch me, for I have not yet ascended to my Father. Go to my brothers and tell them, ‘I am ascending to my Father and your Father, to my God and your God.’” 20:18 Mary Magdalene came and informed the disciples, “I have seen the Lord!” And she told them 142 what 143 Jesus 144 had said to her. 145
20:19 On the evening of that day, the first day of the week, the disciples had gathered together 146 and locked the doors 147 of the place 148 because they were afraid of the Jewish leaders. 149 Jesus came and stood among them and said to them, “Peace be with you.” 20:20 When he had said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord. 150 20:21 So Jesus said to them again, “Peace be with you. Just as the Father has sent me, I also send you.” 20:22 And after he said this, he breathed on them and said, 151 “Receive the Holy Spirit. 152 20:23 If you forgive anyone’s sins, they are forgiven; 153 if you retain anyone’s sins, they are retained.” 154
20:24 Now Thomas (called Didymus), 155 one of the twelve, was not with them when Jesus came. 20:25 The other disciples told him, “We have seen the Lord!” But he replied, 156 “Unless I see the wounds 157 from the nails in his hands, and put my finger into the wounds from the nails, and put my hand into his side, I will never believe it!” 158
20:26 Eight days later the disciples were again together in the house, 159 and Thomas was with them. Although the doors were locked, 160 Jesus came and stood among them and said, “Peace be with you!” 20:27 Then he said to Thomas, “Put 161 your finger here, and examine 162 my hands. Extend 163 your hand and put it 164 into my side. Do not continue in your unbelief, but believe.” 165 20:28 Thomas replied to him, 166 “My Lord and my God!” 167 20:29 Jesus said to him, “Have you believed because you have seen me? Blessed are the people 168 who have not seen and yet have believed.” 169
20:30 Now Jesus performed 170 many other miraculous signs in the presence of the 171 disciples, which are not recorded 172 in this book. 173 20:31 But these 174 are recorded 175 so that you may believe 176 that Jesus is the Christ, 177 the Son of God, and that by believing you may have life in his name. 178
[1:1] 1 sn In addition to the canonical books of Ezra and Nehemiah, there are two deuterocanonical books that are also called “Ezra.” Exactly how these books are designated varies in ancient literature. In the Septuagint (LXX) canonical Ezra is called Second Esdras, but in the Latin Vulgate it is called First Esdras. Our Nehemiah is called Third Esdras in some manuscripts of the LXX, but it is known as Second Esdras in the Latin Vulgate. (In the earliest LXX manuscripts Ezra and Nehemiah were regarded as one book, as they were in some Hebrew manuscripts.) The deuterocanonical books of Ezra are called First and Fourth Esdras in the LXX, but Third and Fourth Esdras in the Latin Vulgate. The titles for the so-called books of Ezra are thus rather confusing, a fact that one must keep in mind when consulting this material.
[1:1] 2 sn The first year of Cyrus would be ca. 539
[1:1] 3 tn Heb “the word of the Lord.”
[1:1] 4 tc The MT reads מִפִּי (mippi, “from the mouth of”), but this should probably be emended to בְּפִי (bÿfi, “by the mouth of”), which is the way the parallel passage in 2 Chr 36:22 reads. This is also reflected in the LXX, which is either reflecting an alternate textual tradition of בְּפִי or is attempting to harmonize Ezra 1:1 in light of 2 Chronicles.
[1:1] tn Heb “from the mouth of.”
[1:1] 5 sn Cf. Jer 29:10; 25:11-14. Jeremiah had prophesied that after a time of seventy years the Jews would return “to this place.” How these seventy years are to be reckoned is a matter of debate among scholars. Some understand the period to refer to the approximate length of Babylon’s ascendancy as a world power, beginning either with the fall of Nineveh (612
[1:1] 6 tn Heb “spirit.” The Hebrew noun רוּחַ (ruakh, “spirit”) has a broad range of meanings (see BDB 924-26 s.v.). Here, it probably refers to (1) “mind” as the seat of mental acts (e.g., Exod 28:3; Deut 34:9; Isa 29:24; 40:13; Ezek 11:5; 20:32; 1 Chr 28:12; cf. BDB 925 s.v. 6) or (2) “will” as the seat of volitional decisions (e.g., Exod 35:5, 22; Pss 51:12, 14; 57:8; 2 Chr 29:31; cf. BDB 925 s.v. 7). So also in v. 5.
[1:1] 7 tn Heb “caused to pass.”
[1:1] 8 tn Heb “a voice.” The Hebrew noun קוֹל (qol, “voice, sound”) has a broad range of meanings, including the metonymical (cause – effect) nuance “proclamation” (e.g., Exod 36:6; 2 Chr 24:9; 30:5; 36:22; Ezra 1:1; 10:7; Neh 8:15). See BDB 877 s.v. 3.a.2.
[1:1] 9 sn For an interesting extrabiblical parallel to this edict see the Cyrus cylinder (ANET 315-16).
[1:1] 10 tn Heb “in writing, saying.”
[1:2] 11 tn Heb “house.” The Hebrew noun בַּיִת (bayit, “house”) is often used in reference to the temple of Yahweh (BDB 108 s.v. 1.a). This is also frequent elsewhere in Ezra and Nehemiah (e.g., Ezra 1:3, 4, 5, 7; 2:68; 3:8, 9, 11, 12; 4:3; 6:22; 7:27; 8:17, 25, 29, 30, 33, 36; 9:9; 10:1, 6, 9).
[1:2] 12 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:4] 14 tn Heb “the men of his place.”
[1:5] 15 tn Heb “the heads of the fathers.”
[1:5] 17 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:6] 18 tn Heb “strengthened their hands.”
[1:6] 19 tc The MT reads בִּכְלֵי־כֶסֶף (bikhley khesef, “with silver vessels”). However, part of the LXX manuscript tradition reads ἐν πᾶσιν ἀργυρίῳ (en pasin arguriw), which reflects an alternate Hebrew reading of בַּכֹּל־בַּכֶּסֶף (bakkol-bakkesef, “everywhere, with silver”). The textual variant involves (1) simple omission of yod (י) between two words, a common scribal mistake; (2) haplography of the preposition bet (בּ); and (3) an alternate vocalization tradition of the first term.
[1:6] 20 tn Heb “besides” or “in addition to.”
[1:7] 21 tn Heb “and he gave them.”
[1:8] 22 tn Heb “brought them forth.”
[1:8] 23 tn Heb “upon the hand of.”
[1:8] 24 sn A Persian name meaning “gift of Mithras.” See HALOT 656 s.v. מִתְרְדָת.
[1:8] 25 sn A Babylonian name with the probable meaning “Shamash protect the father.” See HALOT 1664-65 s.v. שֵׁשְׁבַּצַּר.
[1:8] 26 tn Heb “Sheshbazzar the prince to Judah”; TEV, CEV “the governor of Judah.”
[1:9] 27 tn Heb “these are their number.”
[1:9] 28 tn The exact meaning of the Hebrew noun אֲגַרְטָל (’agartal, which occurs twice in this verse) is somewhat uncertain. The lexicons suggest that it is related to a common Semitic root (the Hebrew derivative has a prosthetic prefixed א [aleph] and interchange between ג [gimel] and ק [kof]): Judean Aramaic and Syriac qartalla, Arabic qirtallat, Ethiopic qartalo, all meaning “basket” (BDB 173-74 s.v.; HALOT 11 s.v.). There is debate whether this is a loanword from Greek κάρταλλος (kartallo", “basket”), Persian hirtal (“leather bag”) or Hittite kurtal (“container”). The term is traditionally understood as a kind of vessel, such as “basket, basin” (BDB 173-74 s.v.; HALOT 11 s.v.); but some suggest “leather bag” or a basket-shaped container of some sort (P. Humbert, “En marge du dictionnaire hébraïque,” ZAW 62 [1950]: 199-207; DCH 1:118 s.v.). The LXX translated it as ψυκτήρ (yukthr, “metal bowl”). The precise meaning depends on whether the nouns כֶּסֶף (kesef, “silver”) and זָהָב (zahav, “gold”), which follow each use of this plural construct noun, are genitives of content (“containers full of silver” and “containers full of gold”) or genitives of material (“silver containers” and “gold containers” = containers made from silver and gold). If they are genitives of content, the term probably means “baskets” or “leather bags” (filled with silver and gold); however, if they are genitives of material, the term would mean “basins” (made of silver and gold). Elsewhere in Ezra 1, the nouns כֶּסֶף (“silver”) and זָהָב (“gold”) are used as genitives or material, not genitives of contents; therefore, the translation “gold basins” and “silver basins” is preferred.
[1:9] 29 tn Heb “knives.” The Hebrew noun מַחֲלָפִים (makhalafim, “knives”) is found only here in the OT. While the basic meaning of the term is fairly clear, what it refers to here is unclear. The verb II חָלַף (khalaf) means “to pass through” (BDB 322 s.v. חָלַף) or “to cut through” (HALOT 321 s.v. II חלף; see also Judg 5:26; Job 20:24); thus, the lexicons suggest מַחֲלָפִים means “knives” (BDB 322 s.v. מַחֲלָף; HALOT 569 s.v. *מַחֲלָף). The related noun חֲלָפוֹת (khalafot, “knife”) is used in Mishnaic Hebrew (HALOT 321 s.v. II חלף), and חֲלִיפוֹת (khalifot, “knives”) appears in the Talmud. The noun appears in the cognate languages: Ugaritic khlpnm (“knives”; UT 19) and Syriac khalofta (“shearing knife”; HALOT 321 s.v. II חלף). The Vulgate translated it as “knives,” while the LXX understood it as referring to replacement pieces for the offering basins. The English translations render it variously; some following the Vulgate and others adopting the approach of the LXX: “knives” (KJV, NKJV, NRSV), “censers” (RSV), “duplicates” (NASV), “silver pans” (NIV), “bowls” (TEV), “other dishes” (CEV). Verse 11 lists these twenty-nine objects among the “gold and silver vessels” brought back to Jerusalem for temple worship. The translation above offers the intentionally ambiguous “silver utensils” (the term מַחֲלָפִים [“knives”] would hardly refer to “gold” items, but could refer to “silver items”).
[1:10] 30 tn The meaning of the Hebrew term מִשְׁנִים (mishnim) is uncertain. The noun מִשְׁנֶה (mishneh) means “double, second” (BDB 1041 s.v.), “what is doubled, two-fold” (HALOT 650 s.v. מִשְׁנֶה 3). The translations reflect a diversity of approaches: “410 silver bowls of a second kind” (KJV, NASV, RSV margin), “410 other silver bowls” (NRSV) and “410 matching silver bowls” (NIV). BDB 1041 s.v. משׁנה 3.a suggests it was originally a numeral that was garbled in the transmission process, as reflected in the LXX: “two thousand” (so RSV: “two thousand four hundred and ten bowls of silver”). The BHS editor suggests revocalizing the term to מְשֻׁנִים (mÿshunim, “changed”).
[1:11] 31 sn The total number as given in the MT does not match the numbers given for the various items in v. 9. It is not clear whether the difference is due to error in textual transmission or whether the constituent items mentioned are only a selection from a longer list, in which case the total from that longer list may have been retained. The numbers provided in 1 Esdras come much closer to agreeing with the number in Ezra 1:9-11, but this does not necessarily mean that 1 Esdras has been better preserved here than Ezra. 1 Esdras 2:13-15 (RSV) says, “The number of these was: a thousand gold cups, a thousand silver cups, twenty-nine silver censures, thirty gold bowls, two thousand four hundred and ten silver bowls, and a thousand other vessels. All the vessels were handed over, gold and silver, five thousand four hundred and sixty-nine, and they were carried back by Shesbazzar with the returning exiles from Babylon to Jerusalem.”
[5:1] 32 tn The words “this victory song” are supplied in the translation for clarification.
[5:2] 33 tn The meaning of the Hebrew expression בִּפְרֹעַ פְּרָעוֹת (bifroa’ pÿra’ot) is uncertain. Numerous proposals are offered by commentators. (For a survey of opinions, see B. Lindars, Judges 1-5, 223-27.) The next line refers to the people who responded to Barak’s summons to war, so a reference to the leaders who issued the summons would provide a natural poetic parallel. In v. 9 the leaders (חוֹקְקֵי, khoqÿqey) of the people and these same volunteers stand in poetic parallelism, so it is reasonable to assume that the difficult Hebrew term פְּרַעוֹת (pÿra’ot, v. 2a) is synonymous with חוֹקְקֵי (khoqÿqey) of v. 9 (see Lindars, 227).
[5:3] 34 tn Heb “I, to the
[5:5] 38 tn Or “quaked.” The translation assumes the form נָזֹלּוּ (nazollu) from the root זָלַל (zalal, “to quake”; see HALOT 272 s.v. II זלל). The LXX, the Syriac Peshitta, and the Targum also understood the word this way. (See Isa 63:19 and 64:2 for other occurrences of this form.) Some understand here the verb נָזַל (nazul, “to flow [with torrents of rain water]”).
[5:5] 39 tn Heb “this one of Sinai.” The phrase is a divine title, perhaps indicating that the
[5:6] 40 tc The translation assumes the form אֳרְחוֹת (’orÿkhot, “caravans”) rather than אֳרָחוֹת (’orakhot, “roadways”) because it makes a tighter parallel with “travelers” in the next line.
[5:6] 42 tn Heb “Ones walking on paths.”
[5:7] 43 tn The meaning of the Hebrew noun פְרָזוֹן (fÿrazon) is uncertain. Some understand the meaning as “leaders” or “those living in rural areas.” The singular noun appears to be collective (note the accompanying plural verb). For various options see B. Lindars, Judges 1-5, 237-38.
[5:7] 45 tn The translation assumes that the verb is an archaic second feminine singular form. Though Deborah is named as one of the composers of the song (v. 1), she is also addressed within it (v. 12). Many take the verb as first person singular, “I arose” (cf. NAB, NASB, NIV).
[5:7] 46 tn Heb “mother.” The translation assumes that the image portrays Deborah as a protector of the people. It is possible that the metaphor points to her prophetic role. Just as a male prophet could be called “father,” so Deborah, a prophetess, is called “mother” (B. Lindars, Judges 1-5, 239).
[5:8] 47 tn Or “warriors.” The Hebrew text reads literally, “He chose God/gods new.” Some take “Israel” as the subject of the verb, “gods” as object, and “new” as an adjective modifying “gods.” This yields the translation, “(Israel) chose new gods.” In this case idolatry is the cause of the trouble alluded to in the context. The present translation takes “God” as subject of the verb and “new” as substantival, referring to the new leaders raised up by God (see v. 9a). For a survey of opinions and a defense of the present translation, see B. Lindars, Judges 1-5, 239-40.
[5:8] 48 tn The translation of this difficult line is speculative because the second word, לָחֶם (lakhem), appears only here. The line in the Hebrew text literally reads, “Then [?] gates.” Interpretations and emendations of the Hebrew text abound (see B. Lindars, Judges 1-5, 239-40). The translation assumes a repointing of the form as a Qal participle לֹחֵם (lokhem) from the verbal root לָחַם (lakham, “fight”) and understands a substantival use (“fighter”). “Fighter” is a collective reference to the military leaders or warriors mentioned in the preceding line and in v. 9. (For other occurrences of the Qal of לָחַם, see Pss 35:1; 56:2-3.)
[5:8] 49 tn Heb “A shield, it could not be seen, nor a spear.” The translation assumes that the Hebrew particle אִם (’im) introduces an oath of denial (see GKC 472 §149.e).
[5:8] 50 tn Traditionally “forty thousand,” but this may be an instance where Hebrew term אֶלֶף (’elef) refers to a military unit. This is the view assumed by the translation (“forty military units”).
[5:9] 51 tn The words “went out” are supplied in the translation for clarity.
[5:10] 52 tn The meaning of the Hebrew word מִדִּין (middin, “saddle blankets”) in this context is uncertain.
[5:11] 53 tn The word “Hear” is supplied in the translation for clarification and for stylistic reasons.
[5:11] 54 tn The meaning of the Hebrew word is uncertain. Some translate “those who distribute the water” (HALOT 344 s.v. חצץ pi). For other options see B. Lindars, Judges 1-5, 246-47.
[5:11] 55 tn Or perhaps “repeat.”
[5:11] 56 tn See the note on the term “warriors” in v. 7.
[5:12] 57 tn Heb “take captive your captives.” (The Hebrew text uses a cognate accusative here.)
[5:13] 58 tn This probably refers to those who responded to the call for war. They were “survivors” of the Canaanite oppression (see B. Lindars, Judges 1-5, 250).
[5:13] 59 tn The translation assumes a repointing of the verb as a perfect or imperfect/preterite form of יָרַד (yarad, “to go down”). The form as pointed in the MT appears to be from רָדָה (radah, “to rule”). See GKC 188 §69.g. The same form, translated “came down,” occurs in the next line as well.
[5:13] 60 sn The expression mighty ones probably refers to the leaders of the army.
[5:13] 61 sn The speaker may be Deborah here.
[5:13] 62 tn The translation assumes the preposition ב (bet) prefixed to “warriors” has the force of “in the capacity of.” For this use of the preposition, see GKC 379 §119.i.
[5:14] 63 tn Heb “From Ephraim their root in Amalek” (the words “they came” are supplied in the translation for stylistic reasons). Because of the difficulty of the MT, many prefer to follow one of the ancient versions or emend the text. For various proposals see B. Lindars, Judges 1-5, 252-53. The present translation repoints שָׁרְשָׁם (shorsham, traditionally translated “their root”) as a Piel verb form with enclitic mem (ם). The preposition ב (bet) on עֲמָלֵק (’amaleq) introduces the object (see Job 31:12 for an example of the construction). Ephraim’s territory encompassed the hill country of the Amalekites (Judg 12:15).
[5:14] 64 tn The words “They follow” are supplied in the translation for clarification and for stylistic reasons.
[5:14] 65 tn The word “came” is supplied in the translation for clarification and for stylistic reasons.
[5:14] 66 tn Or possibly “who carry.”
[5:15] 67 tn Heb “Issachar.” The words “the men of” are supplied in the translation for clarification.
[5:15] 68 tn Or “was true to.”
[5:15] 69 tn Heb “at his feet.”
[5:15] 71 tc The great majority of Hebrew
[5:16] 72 tn The meaning of the Hebrew word מִשְׁפְּתַיִם (mishpÿtayim) is uncertain. Some understand the word to mean “campfires.”
[5:16] 74 tn Heb “listening to the pipe playing for the flocks.”
[5:17] 75 tn Heb “lived” or “settled down.”
[5:17] sn Apparently the people of Gilead remained on the other side of the river and did not participate in the battle.
[5:17] 76 tn Heb “Dan, why did he live as a resident alien, ships.” The verb גּוּר (gur) usually refers to taking up residence outside one’s native land. Perhaps the Danites, rather than rallying to Barak, were content to move to the Mediterranean coast and work in the shipyards. For further discussion, see B. Lindars, Judges 1-5, 262.
[5:17] 78 tn Heb “lived” or “settled down.”
[5:17] 79 tn The meaning of the Hebrew word מִפְרָץ (mifrats) is uncertain, but the parallelism (note “seacoast”) suggests “harbors.”
[5:18] 80 tn Heb “Zebulun was a people which despised its life even unto death.”
[5:18] 81 tn Heb “Naphtali was on the heights of the field.”
[5:19] 82 map For location see Map1 D4; Map2 C1; Map4 C2; Map5 F2; Map7 B1.
[5:19] 83 tn The contrastive conjunction “but” is interpretive.
[5:20] 84 tn Or “from heaven.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
[5:20] 85 tn The MT takes “the stars” with what follows rather than with the first colon of v. 20. But for metrical reasons it seems better to move the atnach and read the colon as indicated in the translation.
[5:20] 86 tn The words “in the heavens” are not in the Hebrew text, but are supplied for clarity and for stylistic reasons.
[5:21] 87 tn Possibly “the ancient river,” but it seems preferable in light of the parallel line (which has a verb) to emend the word (attested only here) to a verb (קָדַם, qadam) with pronominal object suffix.
[5:21] 88 tn This line is traditionally taken as the poet-warrior’s self-exhortation, “March on, my soul, in strength!” The present translation (a) takes the verb (a second feminine singular form) as addressed to Deborah (cf. v. 12), (b) understands נֶפֶשׁ (nefesh) in its well-attested sense of “throat; neck” (cf. Jonah 2:6), (c) takes the final yod (י) on נַפְשִׁי (nafshiy) as an archaic construct indicator (rather than a suffix), and (d) interprets עֹז (’oz, “strength”) as an attributive genitive (literally, “necks of strength,” i.e., “strong necks”). For fuller discussion and various proposals, see B. Lindars, Judges 1-5, 270-71.
[5:22] 89 tc The MT as it stands has a singular noun, but if one moves the prefixed mem (מ) from the beginning of the next word to the end of סוּס (sus), the expected plural form is achieved. Another possibility is to understand an error of scribal haplography here, in which case the letter mem should appear in both places.
[5:22] 90 tn The words “the ground” are not in the Hebrew text, but are supplied in the translation for clarification.
[5:22] 91 tn Heb “galloped, galloped.” The repetition is for emphasis and is more appropriately indicated in English with an adverb.
[5:23] 92 tn Heb “Curse Meroz.”
[5:23] 93 tn The adjective “angelic” is interpretive.
[5:23] 94 tn Heb “Curse, cursing.” The Hebrew construction is emphatic.
[5:23] 95 tn Heb “[to] curse.”
[5:23] 96 tn Heb “to the help of the
[5:23] 97 tn Or “along with the other warriors.”
[5:25] 99 tn Or “for mighty ones.”
[5:26] 100 tn The adjective “left” is interpretive, based on the context. Note that the next line pictures Jael holding the hammer with her right hand.
[5:26] 101 tn The verb used here is from the same root as the noun “hammer” in the preceding line.
[5:26] 103 tn The phrase “his head” (an implied direct object) is supplied in the translation for clarification.
[5:26] 104 tn Heb “she pierced his temple.”
[5:27] 105 tn Heb “he fell.” The same Hebrew expression occurs two more times in this verse.
[5:27] 106 tn Heb “and he lay.
[5:27] 107 tn Or “dead, murdered.”
[5:29] 109 tn Or “princesses.”
[5:30] 110 tn Heb “Are they not finding, dividing the plunder?”
[5:30] 111 tn Heb “a womb or two for each man.” The words “to rape” are interpretive. The Hebrew noun translated “girl” means literally “womb” (BDB 933 s.v. I. רַחַם), but in this context may refer by extension to the female genitalia. In this case the obscene language of Sisera’s mother alludes to the sexual brutality which typified the aftermath of battle.
[5:30] 112 tn Heb “the plunder of dyed cloth is for Sisera.”
[5:30] 113 tn Heb “the plunder of embroidered cloth.”
[5:30] 114 tn The translation assumes an emendation of the noun (“plunder”) to a participle, “plunderer.”
[5:31] 115 tn Heb “But may those who love him be like the going forth of the sun in its strength.”
[20:1] 116 sn The first day of the week would be early Sunday morning. The Sabbath (and in this year the Passover) would have lasted from 6 p.m. Friday until 6 p.m. Saturday. Sunday would thus mark the first day of the following week.
[20:1] 117 sn John does not mention that Mary Magdalene was accompanied by any of the other women who had been among Jesus’ followers. The synoptic accounts all mention other women who accompanied her (although Mary Magdalene is always mentioned first). Why John does not mention the other women is not clear, but Mary probably becomes the focus of the author’s attention because it was she who came and found Peter and the beloved disciple and informed them of the empty tomb (20:2). Mary’s use of the plural in v. 2 indicates there were others present, in indirect agreement with the synoptic accounts.
[20:1] 118 tn Grk “from the tomb.”
[20:2] 119 tn Grk “So she ran and came.”
[20:3] 120 tn Grk “went out and were coming to the tomb.”
[20:4] 121 sn The other disciple (the ‘beloved disciple’) ran on ahead more quickly than Peter, so he arrived at the tomb first. This verse has been a chief factor in depictions of John as a young man (especially combined with traditions that he wrote last of all the gospel authors and lived into the reign of Domitian). But the verse does not actually say anything about John’s age, nor is age always directly correlated with running speed.
[20:4] 122 tn Grk “and came first to the tomb.”
[20:5] 123 sn In most instances the entrance to such tombs was less than 3 ft (1 m) high, so that an adult would have to bend down and practically crawl inside.
[20:5] 124 sn Presumably by the time the beloved disciple reached the tomb there was enough light to penetrate the low opening and illuminate the interior of the tomb sufficiently for him to see the strips of linen cloth lying there. The author does not state exactly where the linen wrappings were lying. Sometimes the phrase has been translated “lying on the ground,” but the implication is that the wrappings were lying where the body had been. The most probable configuration for a tomb of this sort would be to have a niche carved in the wall where the body would be laid lengthwise, or a low shelf like a bench running along one side of the tomb, across the back or around all three sides in a U-shape facing the entrance. Thus the graveclothes would have been lying on this shelf or in the niche where the body had been.
[20:6] 125 tn Grk “And he saw.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
[20:7] 126 sn The word translated face cloth is a Latin loanword (sudarium). It was a small towel used to wipe off perspiration (the way a handkerchief would be used today). This particular item was not mentioned in connection with Jesus’ burial in John 19:40, probably because this was only a brief summary account. A face cloth was mentioned in connection with Lazarus’ burial (John 11:44) and was probably customary. R. E. Brown speculates that it was wrapped under the chin and tied on top of the head to prevent the mouth of the corpse from falling open (John [AB], 2:986), but this is not certain.
[20:7] 127 sn Much dispute and difficulty surrounds the translation of the words not lying with the strips of linen cloth but rolled up in a place by itself. Basically the issue concerns the positioning of the graveclothes as seen by Peter and the other disciple when they entered the tomb. Some have sought to prove that when the disciples saw the graveclothes they were arranged just as they were when around the body, so that when the resurrection took place the resurrected body of Jesus passed through them without rearranging or disturbing them. In this case the reference to the face cloth being rolled up does not refer to its being folded, but collapsed in the shape it had when wrapped around the head. Sometimes in defense of this view the Greek preposition μετά (meta, which normally means “with”) is said to mean “like” so that the comparison with the other graveclothes does not involve the location of the face cloth but rather its condition (rolled up rather than flattened). In spite of the intriguing nature of such speculations, it seems more probable that the phrase describing the face cloth should be understood to mean it was separated from the other graveclothes in a different place inside the tomb. This seems consistent with the different conclusions reached by Peter and the beloved disciple (vv. 8-10). All that the condition of the graveclothes indicated was that the body of Jesus had not been stolen by thieves. Anyone who had come to remove the body (whether the authorities or anyone else) would not have bothered to unwrap it before carrying it off. And even if one could imagine that they had (perhaps in search of valuables such as rings or jewelry still worn by the corpse) they would certainly not have bothered to take time to roll up the face cloth and leave the other wrappings in an orderly fashion.
[20:8] 128 sn What was it that the beloved disciple believed (since v. 7 describes what he saw)? Sometimes it is suggested that what he believed was Mary Magdalene’s report that the body had been stolen. But this could hardly be the case; the way the entire scene is narrated such a trivial conclusion would amount to an anticlimax. It is true that the use of the plural “they” in the following verse applied to both Peter and the beloved disciple, and this appears to be a difficulty if one understands that the beloved disciple believed at this point in Jesus’ resurrection. But it is not an insuperable difficulty, since all it affirms is that at this time neither Peter nor the beloved disciple had understood the scripture concerning the resurrection. Thus it appears the author intends his reader to understand that when the beloved disciple entered the tomb after Peter and saw the state of the graveclothes, he believed in the resurrection, i.e., that Jesus had risen from the dead.
[20:9] 130 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:9] 131 sn Verse 9 is a parenthetical note by the author. The author does not explicitly mention what OT scripture is involved (neither does Paul in 1 Cor 15:4, for that matter). The resurrection of the Messiah in general terms may have been seen in Isa 53:10-12 and Ps 16:10. Specific references may have been understood in Jonah 1:17 and Hos 6:2 because of the mention of “the third day.” Beyond this it is not possible to be more specific.
[20:13] 132 tn The conjunction καί (kai, “and”) has not been translated here.
[20:13] 133 sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions. This occurs again in v. 15.
[20:13] 134 tn Grk “She said to them.”
[20:14] 135 tn The word “there” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
[20:15] 136 tn Grk “that one” (referring to Mary Magdalene).
[20:16] 137 tn Grk “That one.”
[20:16] 138 tn Grk “in Hebrew.”
[20:16] 139 sn The Aramaic Rabboni means “my teacher” (a title of respect).
[20:16] 140 sn This is a parenthetical note by the author.
[20:17] 141 tn Grk “Jesus said to her.”
[20:18] 142 tn The words “she told them” are repeated from the first part of the same verse to improve clarity.
[20:18] 143 tn Grk “the things.”
[20:18] 144 tn Grk “he”; the referent (Jesus) is specified in the translation for clarity.
[20:18] 145 tn The first part of Mary’s statement, introduced by ὅτι (Joti), is direct discourse (ἑώρακα τὸν κύριον, Jewraka ton kurion), while the second clause switches to indirect discourse (καὶ ταῦτα εἶπεν αὐτῇ, kai tauta eipen auth). This has the effect of heightening the emphasis on the first part of the statement.
[20:19] 146 tn Although the words “had gathered together” are omitted in some of the earliest and best
[20:19] 147 tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.
[20:19] sn The fact that the disciples locked the doors is a perfectly understandable reaction to the events of the past few days. But what is the significance of the inclusion of this statement by the author? It is often taken to mean that Jesus, when he entered the room, passed through the closed doors. This may well be the case, but it may be assuming too much about our knowledge of the mode in which the resurrected body of Jesus exists. The text does not explicitly state how Jesus got through the closed doors. It is possible to assume that the doors opened of their own accord before him, or that he simply appeared in the middle of the room without passing through the doors at all. The point the author makes here is simply that the closed doors were no obstacle at all to the resurrected Jesus.
[20:19] 148 tn Grk “where they were.”
[20:19] 149 tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the Jewish leaders.
[20:20] 150 sn When the disciples recognized Jesus (now referred to as the Lord, cf. Mary’s words in v. 18) they were suddenly overcome with joy. This was a fulfillment of Jesus’ words to the disciples in the Farewell Discourse (16:20-22) that they would have sorrow while the world rejoiced, but that their sorrow would be turned to lasting joy when they saw him again.
[20:22] 151 tn Grk “said to them.”
[20:22] 152 sn He breathed on them and said, “Receive the Holy Spirit.” The use of the Greek verb breathed on (ἐμφυσάω, emfusaw) to describe the action of Jesus here recalls Gen 2:7 in the LXX, where “the Lord God formed man out of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being.” This time, however, it is Jesus who is breathing the breath-Spirit of eternal life, life from above, into his disciples (cf. 3:3-10). Furthermore there is the imagery of Ezek 37:1-14, the prophecy concerning the resurrection of the dry bones: In 37:9 the Son of Man is told to prophesy to the “wind-breath-Spirit” to come and breathe on the corpses, so that they will live again. In 37:14 the Lord promised, “I will put my Spirit within you, and you will come to life, and I will place you in your own land.” In terms of ultimate fulfillment the passage in Ezek 37 looks at the regeneration of Israel immediately prior to the establishment of the messianic kingdom. The author saw in what Jesus did for the disciples at this point a partial and symbolic fulfillment of Ezekiel’s prophecy, much as Peter made use of the prophecy of Joel 2:28-32 in his sermon on the day of Pentecost as recorded in Acts 2:17-21. What then did Jesus do for the disciples in John 20:22? It appears that in light of the symbolism of the new creation present here, as well as the regeneration symbolism from the Ezek 37 passage, that Jesus at this point breathed into the disciples the breath of eternal life. This was in the form of the Holy Spirit, who was to indwell them. It is instructive to look again at 7:38-39, which states, “Just as the scripture says, ‘Out from within him will flow rivers of living water.’ (Now he said this about the Spirit whom those who believed in him were going to receive; for the Spirit had not yet been given, because Jesus was not yet glorified.”) But now in 20:22 Jesus was glorified, so the Spirit could be given. Had the disciples not believed in Jesus before? It seems clear that they had, since their belief is repeatedly affirmed, beginning with 2:11. But it also seems clear that even on the eve of the crucifixion, they did not understand the necessity of the cross (16:31-33). And even after the crucifixion, the disciples had not realized that there was going to be a resurrection (20:9). Ultimate recognition of who Jesus was appears to have come to them only after the postresurrection appearances (note the response of Thomas, who was not present at this incident, in v. 28). Finally, what is the relation of this incident in 20:22 to the account of the coming of the Holy Spirit in Acts 2? It appears best to view these as two separate events which have two somewhat different purposes. This was the giving of life itself, which flowed out from within (cf. 7:38-39). The giving of power would occur later, on the day of Pentecost – power to witness and carry out the mission the disciples had been given. (It is important to remember that in the historical unfolding of God’s program for the church, these events occurred in a chronological sequence which, after the church has been established, is not repeatable today.)
[20:23] 153 tn Grk “they are forgiven to them.” The words “to them” are unnecessary in English and somewhat redundant.
[20:23] 154 sn The statement by Jesus about forgive or retaining anyone’s sins finds its closest parallel in Matt 16:19 and 18:18. This is probably not referring to apostolic power to forgive or retain the sins of individuals (as it is sometimes understood), but to the “power” of proclaiming this forgiveness which was entrusted to the disciples. This is consistent with the idea that the disciples are to carry on the ministry of Jesus after he has departed from the world and returned to the Father, a theme which occurred in the Farewell Discourse (cf. 15:27, 16:1-4, and 17:18).
[20:24] 155 sn This is a parenthetical note by the author; Didymus means “the twin” in Greek.
[20:25] 156 tn Grk “but he said to them.”
[20:25] 158 tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context. The use of “it” here as direct object of the verb πιστεύσω (pisteusw) specifies exactly what Thomas was refusing to believe: that Jesus had risen from the dead, as reported by his fellow disciples. Otherwise the English reader may be left with the impression Thomas was refusing to “believe in” Jesus, or “believe Jesus to be the Christ.” The dramatic tension in this narrative is heightened when Thomas, on seeing for himself the risen Christ, believes more than just the resurrection (see John 20:28).
[20:26] 159 tn Grk “were inside”; the word “together” is implied.
[20:26] 160 tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.
[20:26] sn See the note on the phrase locked the doors in 20:19.
[20:27] 161 tn Or “Extend” or “Reach out.” The translation “put” or “reach out” for φέρω (ferw) here is given in BDAG 1052 s.v. 4.
[20:27] 162 tn Grk “see.” The Greek verb ἴδε (ide) is often used like its cognate ἰδού (idou) in Hellenistic Greek (which is “used to emphasize the …importance of someth.” [BDAG 468 s.v. ἰδού 1.b.ε]).
[20:27] 163 tn Or “reach out” or “put.”
[20:27] 164 tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.
[20:27] 165 tn Grk “and do not be unbelieving, but believing.”
[20:28] 166 tn Grk “answered and said to him.”
[20:28] 167 sn Should Thomas’ exclamation be understood as two subjects with the rest of the sentence omitted (“My Lord and my God has truly risen from the dead”), as predicate nominatives (“You are my Lord and my God”), or as vocatives (“My Lord and my God!”)? Probably the most likely is something between the second and third alternatives. It seems that the second is slightly more likely here, because the context appears confessional. Thomas’ statement, while it may have been an exclamation, does in fact confess the faith which he had previously lacked, and Jesus responds to Thomas’ statement in the following verse as if it were a confession. With the proclamation by Thomas here, it is difficult to see how any more profound analysis of Jesus’ person could be given. It echoes 1:1 and 1:14 together: The Word was God, and the Word became flesh (Jesus of Nazareth). The Fourth Gospel opened with many other titles for Jesus: the Lamb of God (1:29, 36); the Son of God (1:34, 49); Rabbi (1:38); Messiah (1:41); the King of Israel (1:49); the Son of Man (1:51). Now the climax is reached with the proclamation by Thomas, “My Lord and my God,” and the reader has come full circle from 1:1, where the author had introduced him to who Jesus was, to 20:28, where the last of the disciples has come to the full realization of who Jesus was. What Jesus had predicted in John 8:28 had come to pass: “When you lift up the Son of Man, then you will know that I am he” (Grk “I am”). By being lifted up in crucifixion (which led in turn to his death, resurrection, and exaltation with the Father) Jesus has revealed his true identity as both Lord (κύριος [kurios], used by the LXX to translate Yahweh) and God (θεός [qeos], used by the LXX to translate Elohim).
[20:29] 168 tn Grk “are those.”
[20:29] 169 tn Some translations treat πιστεύσαντες (pisteusante") as a gnomic aorist (timeless statement) and thus equivalent to an English present tense: “and yet believe” (RSV). This may create an effective application of the passage to the modern reader, but the author is probably thinking of those people who had already believed without the benefit of seeing the risen Jesus, on the basis of reports by others or because of circumstantial evidence (see John 20:8).
[20:30] 171 tc ‡ Although most
[20:30] 172 tn Grk “are not written.”
[20:30] 173 sn The author mentions many other miraculous signs performed by Jesus in the presence of the disciples, which are not written in the Gospel. What are these signs the author of the Gospel has in mind? One can only speculate. The author says they were performed in the presence of the disciples, which emphasizes again their role as witnesses (cf. 15:27). The point here is that the author has been selective in his use of material. He has chosen to record those incidents from the life and ministry of Jesus which supported his purpose in writing the Gospel. Much which might be of tremendous interest, but does not directly contribute to that purpose in writing, he has omitted. The author explains his purpose in writing in the following verse.
[20:31] 174 tn Grk “these things.”
[20:31] 175 tn Grk “are written.”
[20:31] 176 tc ‡ A difficult textual variant is present at this point in the Greek text. Some
[20:31] 177 tn Or “Jesus is the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[20:31] sn See the note on Christ in 1:20.
[20:31] 178 sn John 20:31. A major question concerning this verse, the purpose statement of the Gospel of John, is whether the author is writing primarily for an audience of unbelievers, with purely evangelistic emphasis, or whether he envisions an audience of believers, whom he wants to strengthen in their faith. Several points are important in this discussion: (1) in the immediate context (20:30), the other signs spoken of by the author were performed in the presence of disciples; (2) in the case of the first of the signs, at Cana, the author makes a point of the effect the miracle had on the disciples (2:11); (3) if the primary thrust of the Gospel is toward unbelievers, it is difficult to see why so much material in chaps. 13-17 (the last meal and Farewell Discourse, concluding with Jesus’ prayer for the disciples), which deals almost exclusively with the disciples, is included; (4) the disciples themselves were repeatedly said to have believed in Jesus throughout the Gospel, beginning with 2:11, yet they still needed to believe after the resurrection (if Thomas’ experience in 20:27-28 is any indication); and (5) the Gospel appears to be written with the assumption that the readers are familiar with the basic story (or perhaps with one or more of the synoptic gospel accounts, although this is less clear). Thus no account of the birth of Jesus is given at all, and although he is identified as being from Nazareth, the words of the Pharisees and chief priests to Nicodemus (7:52) are almost certainly to be taken as ironic, assuming the reader knows where Jesus was really from. Likewise, when Mary is identified in 11:2 as the one who anointed Jesus’ feet with oil, it is apparently assumed that the readers are familiar with the story, since the incident involved is not mentioned in the Fourth Gospel until 12:3. These observations must be set over against the clear statement of purpose in the present verse, 20:31, which seems to have significant evangelistic emphasis. In addition to this there is the repeated emphasis on witness throughout the Fourth Gospel (cf. the witness of John the Baptist in 1:7, 8, 15, 32, and 34, along with 5:33; the Samaritan woman in 4:39; Jesus’ own witness, along with that of the Father who sent him, in 8:14, 18, and 18:37; the disciples themselves in 15:27; and finally the testimony of the author himself in 19:35 and 21:24). In light of all this evidence it seems best to say that the author wrote with a dual purpose: (1) to witness to unbelievers concerning Jesus, in order that they come to believe in him and have eternal life; and (2) to strengthen the faith of believers, by deepening and expanding their understanding of who Jesus is.
