Yohanes 1:19--2:11
Konteks1:19 Now 1 this was 2 John’s 3 testimony 4 when the Jewish leaders 5 sent 6 priests and Levites from Jerusalem 7 to ask him, “Who are you?” 8 1:20 He confessed – he did not deny but confessed – “I am not the Christ!” 9 1:21 So they asked him, “Then who are you? 10 Are you Elijah?” He said, “I am not!” 11 “Are you the Prophet?” 12 He answered, “No!” 1:22 Then they said to him, “Who are you? Tell us 13 so that we can give an answer to those who sent us. What do you say about yourself?”
1:23 John 14 said, “I am the voice of one shouting in the wilderness, ‘Make straight 15 the way for the Lord,’ 16 as Isaiah the prophet said.” 1:24 (Now they had been sent from the Pharisees. 17 ) 18 1:25 So they asked John, 19 “Why then are you baptizing if you are not the Christ, 20 nor Elijah, nor the Prophet?”
1:26 John answered them, 21 “I baptize with water. Among you stands one whom you do not recognize, 22 1:27 who is coming after me. I am not worthy 23 to untie the strap 24 of his sandal!” 1:28 These things happened in Bethany 25 across the Jordan River 26 where John was baptizing.
1:29 On the next day John 27 saw Jesus coming toward him and said, “Look, the Lamb of God 28 who takes away the sin of the world! 1:30 This is the one about whom I said, ‘After me comes a man who is greater than I am, 29 because he existed before me.’ 1:31 I did not recognize 30 him, but I came baptizing with water so that he could be revealed to Israel.” 31
1:32 Then 32 John testified, 33 “I saw the Spirit descending like a dove 34 from heaven, 35 and it remained on him. 36 1:33 And I did not recognize him, but the one who sent me to baptize with water said to me, ‘The one on whom you see the Spirit descending and remaining – this is the one who baptizes with the Holy Spirit.’ 1:34 I have both seen and testified that this man is the Chosen One of God.” 37
1:35 Again the next day John 38 was standing there 39 with two of his disciples. 1:36 Gazing at Jesus as he walked by, he said, “Look, the Lamb of God!” 40 1:37 When John’s 41 two disciples heard him say this, 42 they followed Jesus. 43 1:38 Jesus turned around and saw them following and said to them, “What do you want?” 44 So they said to him, “Rabbi” (which is translated Teacher), 45 “where are you staying?” 1:39 Jesus 46 answered, 47 “Come and you will see.” So they came and saw where he was staying, and they stayed with him that day. Now it was about four o’clock in the afternoon. 48
1:40 Andrew, the brother of Simon Peter, was one of the two disciples who heard what John said 49 and followed Jesus. 50 1:41 He first 51 found his own brother Simon and told him, “We have found the Messiah!” 52 (which is translated Christ). 53 1:42 Andrew brought Simon 54 to Jesus. Jesus looked at him and said, “You are Simon, the son of John. 55 You will be called Cephas” (which is translated Peter). 56
1:43 On the next day Jesus 57 wanted to set out for Galilee. 58 He 59 found Philip and said 60 to him, “Follow me.” 1:44 (Now Philip was from Bethsaida, 61 the town of 62 Andrew and Peter.) 1:45 Philip found Nathanael 63 and told him, “We have found the one Moses wrote about in the law, and the prophets also 64 wrote about – Jesus of Nazareth, the son of Joseph.” 1:46 Nathanael 65 replied, 66 “Can anything good come out of Nazareth?” 67 Philip replied, 68 “Come and see.”
1:47 Jesus saw Nathanael coming toward him and exclaimed, 69 “Look, a true Israelite in whom there is no deceit!” 70 1:48 Nathanael asked him, “How do you know me?” Jesus replied, 71 “Before Philip called you, when you were under the fig tree, 72 I saw you.” 1:49 Nathanael answered him, “Rabbi, you are the Son of God; you are the king 73 of Israel!” 74 1:50 Jesus said to him, 75 “Because I told you that I saw you under the fig tree, do you believe? You will see greater things than these.” 76 1:51 He continued, 77 “I tell all of you the solemn truth 78 – you will see heaven opened and the angels of God ascending and descending on the Son of Man.” 79
2:1 Now on the third day there was a wedding at Cana 80 in Galilee. 81 Jesus’ mother 82 was there, 2:2 and Jesus and his disciples were also invited to the wedding. 83 2:3 When the wine ran out, Jesus’ mother said to him, “They have no wine left.” 84 2:4 Jesus replied, 85 “Woman, 86 why are you saying this to me? 87 My time 88 has not yet come.” 2:5 His mother told the servants, “Whatever he tells you, do it.” 89
2:6 Now there were six stone water jars there for Jewish ceremonial washing, 90 each holding twenty or thirty gallons. 91 2:7 Jesus told the servants, 92 “Fill the water jars with water.” So they filled them up to the very top. 2:8 Then he told them, “Now draw some out and take it to the head steward,” 93 and they did. 2:9 When 94 the head steward tasted the water that had been turned to wine, not knowing where it came from 95 (though the servants who had drawn the water knew), he 96 called the bridegroom 2:10 and said to him, “Everyone 97 serves the good wine first, and then the cheaper 98 wine when the guests 99 are drunk. You have kept the good wine until now!” 2:11 Jesus did this as the first of his miraculous signs, 100 in Cana 101 of Galilee. In this way he revealed 102 his glory, and his disciples believed in him. 103
[1:19] 1 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style generally does not.
[1:19] 3 sn John’s refers to John the Baptist.
[1:19] sn John the Baptist’s testimony seems to take place over 3 days: day 1, John’s testimony about his own role is largely negative (1:19-28); day 2, John gives positive testimony about who Jesus is (1:29-34); day 3, John sends his own disciples to follow Jesus (1:35-40).
[1:19] 5 tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Iουδαῖοι (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. Here the author refers to the authorities or leaders in Jerusalem. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.)
[1:19] 6 tc ‡ Several important witnesses have πρὸς αὐτόν (pro" auton, “to him”) either here (B C* 33 892c al it) or after “Levites” (Ì66c vid A Θ Ψ Ë13 579 al lat), while the earliest
[1:19] 7 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:19] 8 sn “Who are you?” No uniform Jewish expectation of a single eschatological figure existed in the 1st century. A majority expected the Messiah. But some pseudepigraphic books describe God’s intervention without mentioning the anointed Davidic king; in parts of 1 Enoch, for example, the figure of the Son of Man, not the Messiah, embodies the expectations of the author. Essenes at Qumran seem to have expected three figures: a prophet, a priestly messiah, and a royal messiah. In baptizing, John the Baptist was performing an eschatological action. It also seems to have been part of his proclamation (John 1:23, 26-27). Crowds were beginning to follow him. He was operating in an area not too far from the Essene center on the Dead Sea. No wonder the authorities were curious about who he was.
[1:20] 9 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[1:20] sn “I am not the Christ.” A 3rd century work, the pseudo-Clementine Recognitions (1.54 and 1.60 in the Latin text; the statement is not as clear in the Syriac version) records that John’s followers proclaimed him to be the Messiah. There is no clear evidence that they did so in the 1st century, however – but Luke 3:15 indicates some wondered. Concerning the Christ, the term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name.
[1:21] 10 tn Grk “What then?” (an idiom).
[1:21] 11 sn According to the 1st century rabbinic interpretation of 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah. How does one reconcile John the Baptist’s denial here (“I am not”) with Jesus’ statements in Matt 11:14 (see also Mark 9:13 and Matt 17:12) that John the Baptist was Elijah? Some have attempted to remove the difficulty by a reconstruction of the text in the Gospel of John which makes the Baptist say that he was Elijah. However, external support for such emendations is lacking. According to Gregory the Great, John was not Elijah, but exercised toward Jesus the function of Elijah by preparing his way. But this avoids the real difficulty, since in John’s Gospel the question of the Jewish authorities to the Baptist concerns precisely his function. It has also been suggested that the author of the Gospel here preserves a historically correct reminiscence – that John the Baptist did not think of himself as Elijah, although Jesus said otherwise. Mark 6:14-16 and Mark 8:28 indicate the people and Herod both distinguished between John and Elijah – probably because he did not see himself as Elijah. But Jesus’ remarks in Matt 11:14, Mark 9:13, and Matt 17:12 indicate that John did perform the function of Elijah – John did for Jesus what Elijah was to have done for the coming of the Lord. C. F. D. Moule pointed out that it is too simple to see a straight contradiction between John’s account and that of the synoptic gospels: “We have to ask by whom the identification is made, and by whom refused. The synoptic gospels represent Jesus as identifying, or comparing, the Baptist with Elijah, while John represents the Baptist as rejecting the identification when it is offered him by his interviewers. Now these two, so far from being incompatible, are psychologically complementary. The Baptist humbly rejects the exalted title, but Jesus, on the contrary, bestows it on him. Why should not the two both be correct?” (The Phenomenon of the New Testament [SBT], 70).
[1:21] 12 sn The Prophet is a reference to the “prophet like Moses” of Deut 18:15, by this time an eschatological figure in popular belief. Acts 3:22 identifies Jesus as this prophet.
[1:22] 13 tn The words “Tell us” are not in the Greek but are implied.
[1:23] 14 tn Grk “He”; the referent (John the Baptist) has been specified in the translation for clarity.
[1:23] 15 sn This call to “make straight” is probably an allusion to preparation through repentance.
[1:23] 16 sn A quotation from Isa 40:3.
[1:24] 17 sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.
[1:24] 18 sn This is a parenthetical note by the author.
[1:25] 19 tn Grk “And they asked him, and said to him”; the referent (John) has been specified in the translation for clarity, and the phrase has been simplified in the translation to “So they asked John.”
[1:25] 20 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[1:25] sn See the note on Christ in 1:20.
[1:26] 21 tn Grk “answered them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[1:27] 23 tn Grk “of whom I am not worthy.”
[1:27] sn The humility of John is evident in the statement I am not worthy. This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet.
[1:27] 24 tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.
[1:28] 25 tc Many witnesses ([א2] C2 K T Ψc 083 Ë1,13 33 pm sa Or) read Βηθαβαρᾷ (Bhqabara, “Bethabara”) instead of Βηθανίᾳ (Bhqania, “Bethany”). But the reading Βηθανίᾳ is strongly supported by {Ì66,75 A B C* L Ws Δ Θ Ψ* 565 579 700 1241 1424 pm latt bo as well as several fathers}. Since there is no known Bethany “beyond the Jordan,” it is likely that the name would have been changed to a more etymologically edifying one (Origen mistakenly thought the name Bethabara meant “house of preparation” and for this reason was appropriate in this context; see TCGNT 171 for discussion). On the other hand, both since Origen’s understanding of the Semitic etymology of Bethabara was incorrect, and because Bethany was at least a well-known location in Palestine, mentioned in the Gospels about a dozen times, one has to wonder whether scribes replaced Βηθαβαρᾷ with Βηθανίᾳ. However, if Origen’s understanding of the etymology of the name was representative, scribes may have altered the text in the direction of Bethabara. And even if most scribes were unfamiliar with what the name might signify, that a reading which did not contradict the Gospels’ statements of a Bethany near Jerusalem was already at hand may have been sufficient reason for them to adopt Bethabara. Further, in light of the very strong testimony for Βηθανίᾳ, this reading should be regarded as authentic.
[1:28] 26 tn “River” is not in the Greek text but is supplied for clarity.
[1:29] 27 tn Grk “he”; the referent (John) has been supplied in the translation for clarity.
[1:29] 28 sn Gen 22:8 is an important passage in the background of the title Lamb of God as applied to Jesus. In Jewish thought this was held to be a supremely important sacrifice. G. Vermès stated: “For the Palestinian Jew, all lamb sacrifice, and especially the Passover lamb and the Tamid offering, was a memorial of the Akedah with its effects of deliverance, forgiveness of sin and messianic salvation” (Scripture and Tradition in Judaism [StPB], 225).
[1:30] 29 tn Or “has a higher rank than I.”
[1:31] 31 sn John the Baptist, who has been so reluctant to elaborate his own role, now more than willingly gives his testimony about Jesus. For the author, the emphasis is totally on John the Baptist as a witness to Jesus. No attention is given to the Baptist’s call to national repentance and very little to his baptizing. Everything is focused on what he has to say about Jesus: so that he could be revealed to Israel.
[1:32] 32 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the narrative. Greek style often begins sentences or clauses with “and,” but English style generally does not.
[1:32] 33 tn Grk “testified, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[1:32] 34 sn The phrase like a dove is a descriptive comparison. The Spirit is not a dove, but descended like one in some sort of bodily representation.
[1:32] 35 tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.
[1:32] 36 sn John says the Spirit remained on Jesus. The Greek verb μένω (menw) is a favorite Johannine word, used 40 times in the Gospel and 27 times in the Epistles (67 together) against 118 times total in the NT. The general significance of the verb μένω for John is to express the permanency of relationship between Father and Son and Son and believer. Here the use of the word implies that Jesus permanently possesses the Holy Spirit, and because he does, he will dispense the Holy Spirit to others in baptism. Other notes on the dispensation of the Spirit occur at John 3:5 and following (at least implied by the wordplay), John 3:34, 7:38-39, numerous passages in John 14-16 (the Paraclete passages) and John 20:22. Note also the allusion to Isa 42:1 – “Behold my servant…my chosen one in whom my soul delights. I have put my Spirit on him.”
[1:34] 37 tc ‡ What did John the Baptist declare about Jesus on this occasion? Did he say, “This is the Son of God” (οὗτός ἐστιν ὁ υἱὸς τοῦ θεοῦ, |outo" estin Jo Juio" tou qeou), or “This is the Chosen One of God” (οὗτός ἐστιν ὁ ἐκλεκτὸς τοῦ θεοῦ, outo" estin Jo eklekto" tou qeou)? The majority of the witnesses, impressive because of their diversity in age and locales, read “This is the Son of God” (so {Ì66,75 A B C L Θ Ψ 0233vid Ë1,13 33 1241 aur c f l g bo as well as the majority of Byzantine minuscules and many others}). Most scholars take this to be sufficient evidence to regard the issue as settled without much of a need to reflect on internal evidence. On the other hand, one of the earliest
[1:35] 38 sn John refers to John the Baptist.
[1:35] 39 tn “There” is not in the Greek text but is implied by current English idiom.
[1:36] 40 sn This section (1:35-51) is joined to the preceding by the literary expedient of repeating the Baptist’s testimony about Jesus being the Lamb of God (1:36, cf. 1:29). This repeated testimony (1:36) no longer has revelatory value in itself, since it has been given before; its purpose, instead, is to institute a chain reaction which will bring John the Baptist’s disciples to Jesus and make them Jesus’ own disciples.
[1:37] 41 tn Grk “his”; the referent (John) has been specified in the translation for clarity.
[1:37] 42 tn Grk “And the two disciples heard him speaking.”
[1:37] 43 sn The expression followed Jesus pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.
[1:38] 44 tn Grk “What are you seeking?”
[1:38] 45 sn This is a parenthetical note by the author.
[1:39] 46 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[1:39] 47 tn Grk “said to them.”
[1:39] 48 tn Grk “about the tenth hour.”
[1:39] sn About four o’clock in the afternoon. What system of time reckoning is the author using? B. F. Westcott thought John, unlike the synoptic gospels, was using Roman time, which started at midnight (St. John, 282). This would make the time 10 a.m., which would fit here. But later in the Gospel’s Passover account (John 19:42, where the sixth hour is on the “eve of the Passover”) it seems clear the author had to be using Jewish reckoning, which began at 6 a.m. This would make the time here in 1:39 to be 4 p.m. This may be significant: If the hour was late, Andrew and the unnamed disciple probably spent the night in the same house where Jesus was staying, and the events of 1:41-42 took place on the next day. The evidence for Westcott’s view, that the Gospel is using Roman time, is very slim. The Roman reckoning which started at midnight was only used by authorities as legal time (for contracts, official documents, etc.). Otherwise, the Romans too reckoned time from 6 a.m. (e.g., Roman sundials are marked VI, not XII, for noon).
[1:40] 49 tn Grk “who heard from John.”
[1:40] 50 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[1:41] 51 tc Most witnesses (א* L Ws Ï) read πρῶτος (prwtos) here instead of πρῶτον (prwton). The former reading would be a predicate adjective and suggest that Andrew “was the first” person to proselytize another regarding Jesus. The reading preferred, however, is the neuter πρῶτον, used as an adverb (BDAG 893 s.v. πρῶτος 1.a.β.), and it suggests that the first thing that Andrew did was to proselytize Peter. The evidence for this reading is early and weighty: Ì66,75 א2 A B Θ Ψ 083 Ë1,13 892 al lat.
[1:41] 52 sn Naturally part of Andrew’s concept of the Messiah would have been learned from John the Baptist (v. 40). However, there were a number of different messianic expectations in 1st century Palestine (see the note on “Who are you?” in v. 19), and it would be wrong to assume that what Andrew meant here is the same thing the author means in the purpose statement at the end of the Fourth Gospel, 20:31. The issue here is not whether the disciples’ initial faith in Jesus as Messiah was genuine or not, but whether their concept of who Jesus was grew and developed progressively as they spent time following him, until finally after his resurrection it is affirmed in the climactic statement of John’s Gospel, the affirmation of Thomas in 20:28.
[1:41] 53 tn Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “the one who has been anointed.”
[1:41] sn This is a parenthetical note by the author. See the note on Christ in 1:20.
[1:42] 54 tn Grk “He brought him”; both referents (Andrew, Simon) have been specified in the translation for clarity.
[1:42] 55 tc The reading “Simon, son of John” is well attested in Ì66,75,106 א B* L 33 pc it co. The majority of
[1:42] 56 sn This is a parenthetical note by the author. The change of name from Simon to Cephas is indicative of the future role he will play. Only John among the gospel writers gives the Greek transliteration (Κηφᾶς, Khfas) of Simon’s new name, Qéphâ (which is Galilean Aramaic). Neither Πέτρος (Petros) in Greek nor Qéphâ in Aramaic is a normal proper name; it is more like a nickname.
[1:43] 57 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Jesus is best taken as the subject of εὑρίσκει (Jeuriskei), since Peter would scarcely have wanted to go to Galilee.
[1:43] 58 sn No explanation is given for why Jesus wanted to set out for Galilee, but probably he wanted to go to the wedding at Cana (about a two day trip).
[1:43] 59 tn Grk “and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[1:43] 60 tn Grk “and Jesus said.”
[1:44] 61 sn Although the author thought of the town as in Galilee (12:21), Bethsaida technically was in Gaulanitis (Philip the Tetrarch’s territory) across from Herod’s Galilee. There may have been two places called Bethsaida, or this may merely reflect popular imprecision – locally it was considered part of Galilee, even though it was just east of the Jordan river. This territory was heavily Gentile (which may explain why Andrew and Philip both have Gentile names).
[1:44] 62 tn Probably ἀπό (apo) indicates “originally from” in the sense of birthplace rather than current residence; Mark 1:21, 29 seems to locate the home of Andrew and Peter at Capernaum. The entire remark (v. 44) amounts to a parenthetical comment by the author.
[1:45] 63 sn Nathanael is traditionally identified with Bartholomew (although John never describes him as such). He appears here after Philip, while in all lists of the twelve except in Acts 1:13, Bartholomew follows Philip. Also, the Aramaic Bar-tolmai means “son of Tolmai,” the surname; the man almost certainly had another name.
[1:45] 64 tn “Also” is not in the Greek text, but is implied.
[1:46] 65 tn Grk “And Nathanael.”
[1:46] 66 tn Grk “said to him.”
[1:46] 67 sn Can anything good come out of Nazareth? may be a local proverb expressing jealousy among the towns.
[1:46] map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[1:46] 68 tn Grk “And Philip said to him.”
[1:47] 69 tn Grk “said about him.”
[1:47] sn An allusion to Ps 32:2.
[1:48] 71 tn Grk “answered and said to him.” This is somewhat redundant in English and has been simplified in the translation to “replied.”
[1:48] 72 sn Many have speculated about what Nathanael was doing under the fig tree. Meditating on the Messiah who was to come? A good possibility, since the fig tree was used as shade for teaching or studying by the later rabbis (Ecclesiastes Rabbah 5:11). Also, the fig tree was symbolic for messianic peace and plenty (Mic 4:4, Zech 3:10.)
[1:49] 73 tn Although βασιλεύς (basileus) lacks the article it is definite due to contextual and syntactical considerations. See ExSyn 263.
[1:49] 74 sn Nathanael’s confession – You are the Son of God; you are the King of Israel – is best understood as a confession of Jesus’ messiahship. It has strong allusions to Ps 2:6-7, a well-known messianic psalm. What Nathanael’s exact understanding was at this point is hard to determine, but “son of God” was a designation for the Davidic king in the OT, and Nathanael parallels it with King of Israel here.
[1:50] 75 tn Grk “answered and said to him.” This has been simplified in the translation to “said to him.”
[1:50] 76 sn What are the greater things Jesus had in mind? In the narrative this forms an excellent foreshadowing of the miraculous signs which began at Cana of Galilee.
[1:51] 77 tn Grk “and he said to him.”
[1:51] 78 tn Grk “Truly, truly, I say to you.”
[1:51] 79 sn The title Son of Man appears 13 times in John’s Gospel. It is associated especially with the themes of crucifixion (3:14; 8:28), revelation (6:27; 6:53), and eschatological authority (5:27; 9:35). The title as used in John’s Gospel has for its background the son of man figure who appears in Dan 7:13-14 and is granted universal regal authority. Thus for the author, the emphasis in this title is not on Jesus’ humanity, but on his heavenly origin and divine authority.
[2:1] 80 map For location see Map1 C3; Map2 D2; Map3 C5.
[2:1] 81 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] 82 tn Grk “in Galilee, and Jesus’ mother.”
[2:2] 83 sn There is no clue to the identity of the bride and groom, but in all probability either relatives or friends of Jesus’ family were involved, since Jesus’ mother and both Jesus and his disciples were invited to the celebration. The attitude of Mary in approaching Jesus and asking him to do something when the wine ran out also suggests that familial obligations were involved.
[2:3] 84 tn The word “left” is not in the Greek text but is implied.
[2:3] sn They have no wine left. On the backgrounds of this miracle J. D. M. Derrett pointed out among other things the strong element of reciprocity about weddings in the Ancient Near East. It was possible in certain circumstances to take legal action against the man who failed to provide an appropriate wedding gift. The bridegroom and family here might have been involved in a financial liability for failing to provide adequately for their guests (“Water into Wine,” BZ 7 [1963]: 80-97). Was Mary asking for a miracle? There is no evidence that Jesus had worked any miracles prior to this (although this is an argument from silence). Some think Mary was only reporting the situation, or (as Calvin thought) asking Jesus to give some godly exhortations to the guests and thus relieve the bridegroom’s embarrassment. But the words, and the reply of Jesus in v. 4, seem to imply more. It is not inconceivable that Mary, who had probably been witness to the events of the preceding days, or at least was aware of them, knew that her son’s public career was beginning. She also knew the supernatural events surrounding his birth, and the prophetic words of the angel, and of Simeon and Anna in the temple at Jesus’ dedication. In short, she had good reason to believe Jesus to be the Messiah, and now his public ministry had begun. In this kind of context, her request does seem more significant.
[2:4] 85 tn Grk “and Jesus said to her.”
[2:4] 86 sn The term Woman is Jesus’ normal, polite way of addressing women (Matt 15:28, Luke 13:12; John 4:21; 8:10; 19:26; 20:15). But it is unusual for a son to address his mother with this term. The custom in both Hebrew (or Aramaic) and Greek would be for a son to use a qualifying adjective or title. Is there significance in Jesus’ use here? It probably indicates that a new relationship existed between Jesus and his mother once he had embarked on his public ministry. He was no longer or primarily only her son, but the “Son of Man.” This is also suggested by the use of the same term in 19:26 in the scene at the cross, where the beloved disciple is “given” to Mary as her “new” son.
[2:4] 87 tn Grk “Woman, what to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί, γύναι (ti emoi kai soi, gunai) is Semitic in origin. The equivalent Hebrew expression in the Old Testament had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). Option (1) implies hostility, while option (2) implies merely disengagement. Mere disengagement is almost certainly to be understood here as better fitting the context (although some of the Greek Fathers took the remark as a rebuke to Mary, such a rebuke is unlikely).
[2:4] 88 tn Grk “my hour” (referring to the time of Jesus’ crucifixion and return to the Father).
[2:4] sn The Greek word translated time (ὥρα, Jwra) occurs in John 2:4; 4:21, 23; 5:25, 28, 29; 7:30; 8:20; 12:23, 27; 13:1; 16:25; and 17:1. It is a reference to the special period in Jesus’ life when he was to leave this world and return to the Father (13:1); the hour when the Son of man is glorified (17:1). This is accomplished through his suffering, death, resurrection (and ascension – though this last is not emphasized by John). John 7:30 and 8:20 imply that Jesus’ arrest and death are included. John 12:23 and 17:1, referring to the glorification of the Son, imply that the resurrection and ascension are included as part of the “hour.” In John 2:4 Jesus’ remark to his mother indicates that the time for this self-manifestation has not yet arrived; his identity as Messiah is not yet to be publicly revealed.
[2:5] 89 tn The pronoun “it” is not in the Greek text, but has been supplied. Direct objects in Greek were often omitted when clear from the context.
[2:6] 90 tn Grk “for the purification of the Jews.”
[2:6] 91 tn Grk “holding two or three metretes” (about 75 to 115 liters). Each of the pots held 2 or 3 μετρηταί (metrhtai). A μετρητῆς (metrhths) was about 9 gallons (40 liters); thus each jar held 18-27 gallons (80-120 liters) and the total volume of liquid involved was 108-162 gallons (480-720 liters).
[2:6] sn Significantly, these jars held water for Jewish ceremonial washing (purification rituals). The water of Jewish ritual purification has become the wine of the new messianic age. The wine may also be, after the fashion of Johannine double meanings, a reference to the wine of the Lord’s Supper. A number have suggested this, but there does not seem to be anything in the immediate context which compels this; it seems more related to how frequently a given interpreter sees references to the sacraments in John’s Gospel as a whole.
[2:7] 92 tn Grk “them” (it is clear from the context that the servants are addressed).
[2:8] 93 tn Or “the master of ceremonies.”
[2:9] 94 tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.
[2:9] 95 tn Grk “and he did not know where it came from.”
[2:9] 96 tn Grk “the head steward”; here the repetition of the phrase is somewhat redundant in English and the pronoun (“he”) is substituted in the translation.
[2:10] 97 tn Grk “every man” (in a generic sense).
[2:10] 99 tn Grk “when they”; the referent (the guests) has been specified in the translation for clarity.
[2:11] 100 tn This sentence in Greek involves an object-complement construction. The force can be either “Jesus did this as,” or possibly “Jesus made this to be.” The latter translation accents not only Jesus’ power but his sovereignty too. Cf. also 4:54 where the same construction occurs.
[2:11] 101 map For location see Map1 C3; Map2 D2; Map3 C5.
[2:11] 102 tn Grk “in Cana of Galilee, and he revealed.”
[2:11] 103 tn Or “his disciples trusted in him,” or “his disciples put their faith in him.”
