Boks TemuanJohn 11:1-57
Konteks11:1 Now a certain man named Lazarus was sick. He was from Bethany, the village where Mary and her sister Martha lived. 1 11:2 (Now it was Mary who anointed the Lord with perfumed oil 2 and wiped his feet dry with her hair, whose brother Lazarus was sick.) 3 11:3 So the sisters sent a message 4 to Jesus, 5 “Lord, look, the one you love is sick.” 11:4 When Jesus heard this, he said, “This sickness will not lead to death, 6 but to God’s glory, 7 so that the Son of God may be glorified through it.” 8 11:5 (Now Jesus loved Martha and her sister and Lazarus.) 9
11:6 So when he heard that Lazarus 10 was sick, he remained in the place where he was for two more days. 11:7 Then after this, he said to his disciples, “Let us go to Judea again.” 11 11:8 The disciples replied, 12 “Rabbi, the Jewish leaders 13 were just now trying 14 to stone you to death! Are 15 you going there again?” 11:9 Jesus replied, 16 “Are there not twelve hours in a day? If anyone walks around in the daytime, he does not stumble, 17 because he sees the light of this world. 18 11:10 But if anyone walks around at night, 19 he stumbles, 20 because the light is not in him.”
11:11 After he said this, he added, 21 “Our friend Lazarus has fallen asleep. 22 But I am going there to awaken him.” 11:12 Then the disciples replied, 23 “Lord, if he has fallen asleep, he will recover.” 11:13 (Now Jesus had been talking about 24 his death, but they 25 thought he had been talking about real sleep.) 26
11:14 Then Jesus told them plainly, “Lazarus has died, 11:15 and I am glad 27 for your sake that I was not there, so that you may believe. 28 But let us go to him.” 11:16 So Thomas (called Didymus 29 ) 30 said to his fellow disciples, “Let us go too, so that we may die with him.” 31
11:17 When 32 Jesus arrived, 33 he found that Lazarus 34 had been in the tomb four days already. 35 11:18 (Now Bethany was less than two miles 36 from Jerusalem, 37 11:19 so many of the Jewish people of the region 38 had come to Martha and Mary to console them 39 over the loss of their brother.) 40 11:20 So when Martha heard that Jesus was coming, she went out to meet him, but Mary was sitting in the house. 41 11:21 Martha 42 said to Jesus, “Lord, if you had been here, my brother would not have died. 11:22 But even now I know that whatever you ask from God, God will grant 43 you.” 44
11:23 Jesus replied, 45 “Your brother will come back to life again.” 46 11:24 Martha said, 47 “I know that he will come back to life again 48 in the resurrection at the last day.” 11:25 Jesus said to her, “I am the resurrection and the life. The one who believes in me will live 49 even if he dies, 11:26 and the one who lives and believes in me will never die. 50 Do you believe this?” 11:27 She replied, 51 “Yes, Lord, I believe 52 that you are the Christ, 53 the Son of God who comes into the world.” 54
11:28 And when she had said this, Martha 55 went and called her sister Mary, saying privately, 56 “The Teacher is here and is asking for you.” 57 11:29 So when Mary 58 heard this, she got up quickly and went to him. 11:30 (Now Jesus had not yet entered the village, but was still in the place where Martha had come out to meet him.) 11:31 Then the people 59 who were with Mary 60 in the house consoling her saw her 61 get up quickly and go out. They followed her, because they thought she was going to the tomb to weep 62 there.
11:32 Now when Mary came to the place where Jesus was and saw him, she fell at his feet and said to him, “Lord, if you had been here, my brother would not have died.” 11:33 When Jesus saw her weeping, and the people 63 who had come with her weeping, he was intensely moved 64 in spirit and greatly distressed. 65 11:34 He asked, 66 “Where have you laid him?” 67 They replied, 68 “Lord, come and see.” 11:35 Jesus wept. 69 11:36 Thus the people who had come to mourn 70 said, “Look how much he loved him!” 11:37 But some of them said, “This is the man who caused the blind man to see! 71 Couldn’t he have done something to keep Lazarus 72 from dying?”
11:38 Jesus, intensely moved 73 again, came to the tomb. (Now it was a cave, and a stone was placed across it.) 74 11:39 Jesus said, “Take away the stone.” 75 Martha, the sister of the deceased, 76 replied, “Lord, by this time the body will have a bad smell, 77 because he has been buried 78 four days.” 79 11:40 Jesus responded, 80 “Didn’t I tell you that if you believe, you would see the glory of God?” 11:41 So they took away 81 the stone. Jesus looked upward 82 and said, “Father, I thank you that you have listened to me. 83 11:42 I knew that you always listen to me, 84 but I said this 85 for the sake of the crowd standing around here, that they may believe that you sent me.” 11:43 When 86 he had said this, he shouted in a loud voice, 87 “Lazarus, come out!” 11:44 The one who had died came out, his feet and hands tied up with strips of cloth, 88 and a cloth wrapped around his face. 89 Jesus said to them, “Unwrap him 90 and let him go.”
11:45 Then many of the people, 91 who had come with Mary and had seen the things Jesus 92 did, believed in him. 11:46 But some of them went to the Pharisees 93 and reported to them 94 what Jesus had done. 11:47 So the chief priests and the Pharisees 95 called the council 96 together and said, “What are we doing? For this man is performing many miraculous signs. 11:48 If we allow him to go on in this way, 97 everyone will believe in him, and the Romans will come and take away our sanctuary 98 and our nation.”
11:49 Then one of them, Caiaphas, who was high priest that year, said, 99 “You know nothing at all! 11:50 You do not realize 100 that it is more to your advantage to have one man 101 die for the people than for the whole nation to perish.” 102 11:51 (Now he did not say this on his own, 103 but because he was high priest that year, he prophesied that Jesus was going to die for the Jewish nation, 104 11:52 and not for the Jewish nation 105 only, 106 but to gather together 107 into one the children of God who are scattered.) 108 11:53 So from that day they planned together to kill him.
11:54 Thus Jesus no longer went 109 around publicly 110 among the Judeans, 111 but went away from there to the region near the wilderness, to a town called Ephraim, 112 and stayed there with his disciples. 11:55 Now the Jewish feast of Passover 113 was near, and many people went up to Jerusalem 114 from the rural areas before the Passover to cleanse themselves ritually. 115 11:56 Thus they were looking for Jesus, 116 and saying to one another as they stood in the temple courts, 117 “What do you think? That he won’t come to the feast?” 11:57 (Now the chief priests and the Pharisees 118 had given orders that anyone who knew where Jesus 119 was should report it, so that they could arrest 120 him.) 121
John 3:1-36
Konteks3:1 Now a certain man, a Pharisee 122 named Nicodemus, who was a member of the Jewish ruling council, 123 3:2 came to Jesus 124 at night 125 and said to him, “Rabbi, we know that you are a teacher who has come from God. For no one could perform the miraculous signs 126 that you do unless God is with him.” 3:3 Jesus replied, 127 “I tell you the solemn truth, 128 unless a person is born from above, 129 he cannot see the kingdom of God.” 130 3:4 Nicodemus said to him, “How can a man be born when he is old? He cannot enter his mother’s womb and be born a second time, can he?” 131
3:5 Jesus answered, “I tell you the solemn truth, 132 unless a person is born of water and spirit, 133 he cannot enter the kingdom of God. 3:6 What is born of the flesh is flesh, 134 and what is born of the Spirit is spirit. 3:7 Do not be amazed that I said to you, ‘You must all 135 be born from above.’ 136 3:8 The wind 137 blows wherever it will, and you hear the sound it makes, but do not know where it comes from and where it is going. So it is with everyone who is born of the Spirit.” 138
3:9 Nicodemus replied, 139 “How can these things be?” 140 3:10 Jesus answered, 141 “Are you the teacher of Israel and yet you don’t understand these things? 142 3:11 I tell you the solemn truth, 143 we speak about what we know and testify about what we have seen, but 144 you people 145 do not accept our testimony. 146 3:12 If I have told you people 147 about earthly things and you don’t believe, how will you believe if I tell you about heavenly things? 148 3:13 No one 149 has ascended 150 into heaven except the one who descended from heaven – the Son of Man. 151 3:14 Just as 152 Moses lifted up the serpent 153 in the wilderness, 154 so must the Son of Man be lifted up, 155 3:15 so that everyone who believes in him may have eternal life.” 156
3:16 For this is the way 157 God loved the world: He gave his one and only 158 Son, so that everyone who believes in him will not perish 159 but have eternal life. 160 3:17 For God did not send his Son into the world to condemn the world, 161 but that the world should be saved through him. 3:18 The one who believes in him is not condemned. 162 The one who does not believe has been condemned 163 already, because he has not believed in the name of the one and only 164 Son of God. 3:19 Now this is the basis for judging: 165 that the light has come into the world and people 166 loved the darkness rather than the light, because their deeds were evil. 3:20 For everyone who does evil deeds hates the light and does not come to the light, so that their deeds will not be exposed. 3:21 But the one who practices the truth comes to the light, so that it may be plainly evident that his deeds have been done in God. 167
3:22 After this, 168 Jesus and his disciples came into Judean territory, and there he spent time with them and was baptizing. 3:23 John 169 was also baptizing at Aenon near Salim, 170 because water was plentiful there, and people were coming 171 to him 172 and being baptized. 3:24 (For John had not yet been thrown into prison.) 173
3:25 Now a dispute came about between some of John’s disciples and a certain Jew 174 concerning ceremonial washing. 175 3:26 So they came to John and said to him, “Rabbi, the one who was with you on the other side of the Jordan River, 176 about whom you testified – see, he is baptizing, and everyone is flocking to him!”
3:27 John replied, 177 “No one can receive anything unless it has been given to him from heaven. 3:28 You yourselves can testify that I said, ‘I am not the Christ,’ 178 but rather, ‘I have been sent before him.’ 3:29 The one who has the bride is the bridegroom. The friend of the bridegroom, who stands by and listens for him, rejoices greatly 179 when he hears the bridegroom’s voice. This then is my joy, and it is complete. 180 3:30 He must become more important while I become less important.” 181
3:31 The one who comes from above is superior to all. 182 The one who is from the earth belongs to the earth and speaks about earthly things. 183 The one who comes from heaven 184 is superior to all. 185 3:32 He testifies about what he has seen and heard, but no one accepts his testimony. 3:33 The one who has accepted his testimony has confirmed clearly that God is truthful. 186 3:34 For the one whom God has sent 187 speaks the words of God, for he does not give the Spirit sparingly. 188 3:35 The Father loves the Son and has placed all things under his authority. 189 3:36 The one who believes in the Son has eternal life. The one who rejects 190 the Son will not see life, but God’s wrath 191 remains 192 on him.
John 1:1-51
Konteks1:1 In the beginning 193 was the Word, and the Word was with God, 194 and the Word was fully God. 195 1:2 The Word 196 was with God in the beginning. 1:3 All things were created 197 by him, and apart from him not one thing was created 198 that has been created. 199 1:4 In him was life, 200 and the life was the light of mankind. 201 1:5 And the light shines on 202 in the darkness, 203 but 204 the darkness has not mastered it. 205
1:6 A man came, sent from God, whose name was John. 206 1:7 He came as a witness 207 to testify 208 about the light, so that everyone 209 might believe through him. 1:8 He himself was not the light, but he came to testify 210 about the light. 1:9 The true light, who gives light to everyone, 211 was coming into the world. 212 1:10 He was in the world, and the world was created 213 by him, but 214 the world did not recognize 215 him. 1:11 He came to what was his own, 216 but 217 his own people 218 did not receive him. 219 1:12 But to all who have received him – those who believe in his name 220 – he has given the right to become God’s children 1:13 – children not born 221 by human parents 222 or by human desire 223 or a husband’s 224 decision, 225 but by God.
1:14 Now 226 the Word became flesh 227 and took up residence 228 among us. We 229 saw his glory – the glory of the one and only, 230 full of grace and truth, who came from the Father. 1:15 John 231 testified 232 about him and shouted out, 233 “This one was the one about whom I said, ‘He who comes after me is greater than I am, 234 because he existed before me.’” 1:16 For we have all received from his fullness one gracious gift after another. 235 1:17 For the law was given through Moses, but 236 grace and truth came about through Jesus Christ. 1:18 No one has ever seen God. The only one, 237 himself God, who is in closest fellowship with 238 the Father, has made God 239 known. 240
1:19 Now 241 this was 242 John’s 243 testimony 244 when the Jewish leaders 245 sent 246 priests and Levites from Jerusalem 247 to ask him, “Who are you?” 248 1:20 He confessed – he did not deny but confessed – “I am not the Christ!” 249 1:21 So they asked him, “Then who are you? 250 Are you Elijah?” He said, “I am not!” 251 “Are you the Prophet?” 252 He answered, “No!” 1:22 Then they said to him, “Who are you? Tell us 253 so that we can give an answer to those who sent us. What do you say about yourself?”
1:23 John 254 said, “I am the voice of one shouting in the wilderness, ‘Make straight 255 the way for the Lord,’ 256 as Isaiah the prophet said.” 1:24 (Now they had been sent from the Pharisees. 257 ) 258 1:25 So they asked John, 259 “Why then are you baptizing if you are not the Christ, 260 nor Elijah, nor the Prophet?”
1:26 John answered them, 261 “I baptize with water. Among you stands one whom you do not recognize, 262 1:27 who is coming after me. I am not worthy 263 to untie the strap 264 of his sandal!” 1:28 These things happened in Bethany 265 across the Jordan River 266 where John was baptizing.
1:29 On the next day John 267 saw Jesus coming toward him and said, “Look, the Lamb of God 268 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, 269 because he existed before me.’ 1:31 I did not recognize 270 him, but I came baptizing with water so that he could be revealed to Israel.” 271
1:32 Then 272 John testified, 273 “I saw the Spirit descending like a dove 274 from heaven, 275 and it remained on him. 276 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.” 277
1:35 Again the next day John 278 was standing there 279 with two of his disciples. 1:36 Gazing at Jesus as he walked by, he said, “Look, the Lamb of God!” 280 1:37 When John’s 281 two disciples heard him say this, 282 they followed Jesus. 283 1:38 Jesus turned around and saw them following and said to them, “What do you want?” 284 So they said to him, “Rabbi” (which is translated Teacher), 285 “where are you staying?” 1:39 Jesus 286 answered, 287 “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. 288
1:40 Andrew, the brother of Simon Peter, was one of the two disciples who heard what John said 289 and followed Jesus. 290 1:41 He first 291 found his own brother Simon and told him, “We have found the Messiah!” 292 (which is translated Christ). 293 1:42 Andrew brought Simon 294 to Jesus. Jesus looked at him and said, “You are Simon, the son of John. 295 You will be called Cephas” (which is translated Peter). 296
1:43 On the next day Jesus 297 wanted to set out for Galilee. 298 He 299 found Philip and said 300 to him, “Follow me.” 1:44 (Now Philip was from Bethsaida, 301 the town of 302 Andrew and Peter.) 1:45 Philip found Nathanael 303 and told him, “We have found the one Moses wrote about in the law, and the prophets also 304 wrote about – Jesus of Nazareth, the son of Joseph.” 1:46 Nathanael 305 replied, 306 “Can anything good come out of Nazareth?” 307 Philip replied, 308 “Come and see.”
1:47 Jesus saw Nathanael coming toward him and exclaimed, 309 “Look, a true Israelite in whom there is no deceit!” 310 1:48 Nathanael asked him, “How do you know me?” Jesus replied, 311 “Before Philip called you, when you were under the fig tree, 312 I saw you.” 1:49 Nathanael answered him, “Rabbi, you are the Son of God; you are the king 313 of Israel!” 314 1:50 Jesus said to him, 315 “Because I told you that I saw you under the fig tree, do you believe? You will see greater things than these.” 316 1:51 He continued, 317 “I tell all of you the solemn truth 318 – you will see heaven opened and the angels of God ascending and descending on the Son of Man.” 319
[11:1] 1 tn Grk “from Bethany, the village of Mary and her sister Martha.”
[11:2] 2 tn Or “perfume,” “ointment.”
[11:2] 3 sn This is a parenthetical note by the author. It is a bit surprising that the author here identifies Mary as the one who anointed the Lord with perfumed oil and wiped his feet dry with her hair, since this event is not mentioned until later, in 12:3. Many see this “proleptic” reference as an indication that the author expected his readers to be familiar with the story already, and go on to assume that in general the author in writing the Fourth Gospel assumed his readers were familiar with the other three gospels. Whether the author assumed actual familiarity with the synoptic gospels or not, it is probable that he did assume some familiarity with Mary’s anointing activity.
[11:3] 4 tn The phrase “a message” is not in the Greek text but is implied. Direct objects in Greek were often omitted when clear from context.
[11:3] 5 tn Grk “to him, saying”; the referent (Jesus) is specified in the translation for clarity.
[11:4] 6 tn Grk “This sickness is not to death.”
[11:4] 7 tn Or “to God’s praise.”
[11:4] 8 sn So that the Son of God may be glorified through it. These statements are highly ironic: For Lazarus, the sickness did not end in his death, because he was restored to life. But for Jesus himself, the miraculous sign he performed led to his own death, because it confirmed the authorities in their plan to kill Jesus (11:47-53). In the Gospel of John, Jesus’ death is consistently portrayed as his ‘glorification’ through which he accomplishes his return to the Father.
[11:5] 9 sn This is a parenthetical note by the author. It was necessary for the author to reaffirm Jesus’ love for Martha and her sister and Lazarus here because Jesus’ actions in the following verse appear to be contradictory.
[11:6] 10 tn Grk “that he”; the referent (Lazarus) has been specified in the translation for clarity.
[11:7] 11 sn The village of Bethany, where Lazarus was, lies in Judea, less than 2 mi (3 km) from Jerusalem (see 11:18).
[11:8] 12 tn Grk “The disciples said to him.”
[11:8] 13 tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the Jewish leaders. See the previous references and the notes on the phrase “Jewish people” in v. 19, and “Jewish religious leaders” in vv. 24, 31, 33.
[11:8] 15 tn Grk “And are.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[11:9] 16 tn Grk “Jesus answered.”
[11:9] 17 tn Or “he does not trip.”
[11:9] 18 sn What is the light of this world? On one level, of course, it refers to the sun, but the reader of John’s Gospel would recall 8:12 and understand Jesus’ symbolic reference to himself as the light of the world. There is only a limited time left (Are there not twelve hours in a day?) until the Light will be withdrawn (until Jesus returns to the Father) and the one who walks around in the dark will trip and fall (compare the departure of Judas by night in 13:30).
[11:10] 19 tn Grk “in the night.”
[11:11] 21 tn Grk “He said these things, and after this he said to them.”
[11:11] 22 tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for death when speaking of believers. This metaphorical usage by its very nature emphasizes the hope of resurrection: Believers will one day “wake up” out of death. Here the term refers to death, but “asleep” was used in the translation to emphasize the metaphorical, rhetorical usage of the term, especially in light of the disciples’ confusion over what Jesus actually meant (see v. 13).
[11:12] 23 tn Grk “Then the disciples said to him.”
[11:13] 24 tn Or “speaking about.”
[11:13] 26 tn Grk “the sleep of slumber”; this is a redundant expression to emphasize physical sleep as opposed to death.
[11:15] 27 tn Grk “and I rejoice.”
[11:15] 28 sn So that you may believe. Why does Jesus make this statement? It seems necessary to understand the disciples’ belief here in a developmental sense, because there are numerous references to the disciples’ faith previous to this in John’s Gospel, notably 2:11. Their concept of who Jesus really was is continually being expanded and challenged; they are undergoing spiritual growth; the climax is reached in the confession of Thomas in John 20:28.
[11:16] 29 sn Didymus means “the twin” in Greek.
[11:16] 30 sn This is a parenthetical note by the author.
[11:16] 31 sn One gets the impression from Thomas’ statement “Let us go too, so that we may die with him” that he was something of a pessimist resigned to his fate. And yet his dedicated loyalty to Jesus and his determination to accompany him at all costs was truly commendable. Nor is the contrast between this statement and the confession of Thomas in 20:28, which forms the climax of the entire Fourth Gospel, to be overlooked; certainly Thomas’ concept of who Jesus is has changed drastically between 11:16 and 20:28.
[11:17] 32 tn Grk “Then when.”
[11:17] 34 tn Grk “he”; the referent (Lazarus) has been specified in the translation for clarity.
[11:17] 35 tn Grk “he had already had four days in the tomb” (an idiom).
[11:18] 36 tn Or “three kilometers”; Grk “fifteen stades” (a stade as a unit of linear measure is about 607 feet or 187 meters).
[11:18] 37 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:19] 38 tn Or “many of the Judeans” (cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e); Grk “many of the Jews.” Here the phrase refers to the residents of Jerusalem and the surrounding area in general (those who had been friends or relatives of Lazarus or his sisters would mainly be in view) since the Jewish religious authorities (“the chief priests and the Pharisees”) are specifically mentioned as a separate group in John 11:46-47. See also the note on the phrase “the Jewish leaders” in v. 8.
[11:19] 39 tn Or “to comfort them” or “to offer them sympathy.”
[11:19] 40 tn Grk “to comfort them concerning their brother”; the words “loss of” are not in the Greek text but are implied.
[11:20] 41 sn Notice the difference in the response of the two sisters: Martha went out to meet Jesus, while Mary remains sitting in the house. It is similar to the incident in Luke 10:38-42. Here again one finds Martha occupied with the responsibilities of hospitality; she is the one who greets Jesus.
[11:21] 42 tn Grk “Then Martha.” Here οὖν (oun) has not been translated for stylistic reasons.
[11:22] 44 sn The statement “whatever you ask from God, God will grant you” by Martha presents something of a dilemma, because she seems to be suggesting here (implicitly at least) the possibility of a resurrection for her brother. However, Martha’s statement in 11:39 makes it clear that she had no idea that a resurrection was still possible. How then are her words in 11:22 to be understood? It seems best to take them as a confession of Martha’s continuing faith in Jesus even though he was not there in time to help her brother. She means, in effect, “Even though you weren’t here in time to help, I still believe that God grants your requests.”
[11:23] 45 tn Grk “Jesus said to her.”
[11:23] 46 tn Or “Your brother will rise again.”
[11:24] 47 tn Grk “Martha said to him.”
[11:24] 48 tn Or “will rise again.”
[11:25] 49 tn That is, will come to life.
[11:26] 50 tn Grk “will never die forever.”
[11:27] 51 tn Grk “She said to him.”
[11:27] 52 tn The perfect tense in Greek is often used to emphasize the results or present state of a past action. Such is the case here. To emphasize this nuance the perfect tense verb πεπίστευκα (pepisteuka) has been translated as a present tense. This is in keeping with the present context, where Jesus asks of her present state of belief in v. 26, and the theology of the Gospel as a whole, which emphasizes the continuing effects and present reality of faith. For discussion on this use of the perfect tense, see ExSyn 574-76 and B. M. Fanning, Verbal Aspect, 291-97.
[11:27] 53 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[11:27] 54 tn Or “the Son of God, the one who comes into the world.”
[11:28] 55 tn Grk “she”; the referent (Martha) has been specified in the translation for clarity.
[11:28] 56 tn Or “in secret” (as opposed to publicly, so that the other mourners did not hear).
[11:28] 57 tn Grk “is calling you.”
[11:29] 58 tn Grk “she”; the referent (Mary) has been specified in the translation for clarity.
[11:31] 59 tn Or “the Judeans”; Grk “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46-47. See also the notes on the phrase “the Jewish leaders” in v. 8 and “the Jewish people of the region” in v. 19.
[11:31] 60 tn Grk “her”; the referent (Mary) has been specified in the translation for clarity.
[11:31] 61 tn Grk “Mary”; the proper name (Mary) has been replaced with the pronoun (her) in keeping with conventional English style, to avoid repetition.
[11:31] 62 tn Or “to mourn” (referring to the loud wailing or crying typical of public mourning in that culture).
[11:33] 63 tn Or “the Judeans”; Grk “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46-47. See also the notes on the phrase “the Jewish leaders” in v. 8, “the Jewish people of the region” in v. 19, and the word “people” in v. 31.
[11:33] 64 tn Or (perhaps) “he was deeply indignant.” The verb ἐνεβριμήσατο (enebrimhsato), which is repeated in John 11:38, indicates a strong display of emotion, somewhat difficult to translate – “shuddered, moved with the deepest emotions.” In the LXX, the verb and its cognates are used to describe a display of indignation (Dan 11:30, for example – see also Mark 14:5). Jesus displayed this reaction to the afflicted in Mark 1:43, Matt 9:30. Was he angry at the afflicted? No, but he was angry because he found himself face-to-face with the manifestations of Satan’s kingdom of evil. Here, the realm of Satan was represented by death.
[11:33] 65 tn Or “greatly troubled.” The verb ταράσσω (tarassw) also occurs in similar contexts to those of ἐνεβριμήσατο (enebrimhsato). John uses it in 14:1 and 27 to describe the reaction of the disciples to the imminent death of Jesus, and in 13:21 the verb describes how Jesus reacted to the thought of being betrayed by Judas, into whose heart Satan had entered.
[11:34] 66 tn Grk “And he said.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[11:34] 67 tn Or “Where have you placed him?”
[11:34] 68 tn Grk “They said to him.” The indirect object αὐτῷ (autw) has not been translated here for stylistic reasons.
[11:35] 69 sn Jesus wept. The Greek word used here for Jesus’ weeping (ἐδάκρυσεν, edakrusen) is different from the one used to describe the weeping of Mary and the Jews in v. 33 which indicated loud wailing and cries of lament. This word simply means “to shed tears” and has more the idea of quiet grief. But why did Jesus do this? Not out of grief for Lazarus, since he was about to be raised to life again. L. Morris (John [NICNT], 558) thinks it was grief over the misconception of those round about. But it seems that in the context the weeping is triggered by the thought of Lazarus in the tomb: This was not personal grief over the loss of a friend (since Lazarus was about to be restored to life) but grief over the effects of sin, death, and the realm of Satan. It was a natural complement to the previous emotional expression of anger (11:33). It is also possible that Jesus wept at the tomb of Lazarus because he knew there was also a tomb for himself ahead.
[11:36] 70 tn Or “the Judeans”; Grk “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46-47. See also the notes on the phrase “the Jewish leaders” in v. 8 and “the Jewish people of the region” in v. 19, as well as the notes on the word “people” in vv. 31, 33.
[11:37] 71 tn Grk “who opened the eyes of the blind man” (“opening the eyes” is an idiom referring to restoration of sight).
[11:37] 72 tn Grk “this one”; the second half of 11:37 reads Grk “Could not this one who opened the eyes of the blind have done something to keep this one from dying?” In the Greek text the repetition of “this one” in 11:37b referring to two different persons (first Jesus, second Lazarus) could confuse a modern reader. Thus the first reference, to Jesus, has been translated as “he” to refer back to the beginning of v. 37, where the reference to “the man who caused the blind man to see” is clearly a reference to Jesus. The second reference, to Lazarus, has been specified (“Lazarus”) in the translation for clarity.
[11:38] 73 tn Or (perhaps) “Jesus was deeply indignant.”
[11:38] 74 sn This is a parenthetical note by the author.
[11:39] 75 tn Or “Remove the stone.”
[11:39] 76 tn Grk “the sister of the one who had died.”
[11:39] 77 tn Grk “already he stinks.”
[11:39] 78 tn Or “been there” (in the tomb – see John 11:17).
[11:39] 79 sn He has been buried four days. Although all the details of the miracle itself are not given, those details which are mentioned are important. The statement made by Martha is extremely significant for understanding what actually took place. There is no doubt that Lazarus had really died, because the decomposition of his body had already begun to take place, since he had been dead for four days.
[11:40] 80 tn Grk “Jesus said to her.”
[11:41] 81 tn Or “they removed.”
[11:41] 82 tn Grk “lifted up his eyes above.”
[11:41] 83 tn Or “that you have heard me.”
[11:42] 84 tn Grk “that you always hear me.”
[11:42] 85 tn The word “this” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context.
[11:43] 87 sn The purpose of the loud voice was probably to ensure that all in the crowd could hear (compare the purpose of the prayer of thanksgiving in vv. 41-42).
[11:44] 88 sn Many have wondered how Lazarus got out of the tomb if his hands and feet were still tied up with strips of cloth. The author does not tell, and with a miracle of this magnitude, this is not an important fact to know. If Lazarus’ decomposing body was brought back to life by the power of God, then it could certainly have been moved out of the tomb by that same power. Others have suggested that the legs were bound separately, which would remove the difficulty, but the account gives no indication of this. What may be of more significance for the author is the comparison which this picture naturally evokes with the resurrection of Jesus, where the graveclothes stayed in the tomb neatly folded (20:6-7). Jesus, unlike Lazarus, would never need graveclothes again.
[11:44] 89 tn Grk “and his face tied around with cloth.”
[11:44] 90 tn Grk “Loose him.”
[11:45] 91 tn Or “the Judeans”; Grk “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46-47. See also the notes on the phrase “the Jewish leaders” in v. 8 and “the Jewish people of the region” in v. 19, as well as the notes on the word “people” in vv. 31, 33 and the phrase “people who had come to mourn” in v. 36.
[11:45] 92 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:46] 93 sn See the note on Pharisees in 1:24.
[11:46] 94 tn Grk “told them.”
[11:47] 95 tn The phrase “chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26.
[11:47] 96 tn Or “Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews). The συνέδριον (sunedrion) which they gathered was probably an informal meeting rather than the official Sanhedrin. This is the only occurrence of the word συνέδριον in the Gospel of John, and the only anarthrous singular use in the NT. There are other plural anarthrous uses which have the general meaning “councils.” The fact that Caiaphas in 11:49 is referred to as “one of them” supports the unofficial nature of the meeting; in the official Sanhedrin he, being high priest that year, would have presided over the assembly. Thus it appears that an informal council was called to discuss what to do about Jesus and his activities.
[11:48] 97 tn Grk “If we let him do thus.”
[11:48] 98 tn Or “holy place”; Grk “our place” (a reference to the temple in Jerusalem).
[11:49] 99 tn Grk “said to them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons.
[11:50] 100 tn Or “you are not considering.”
[11:50] 101 tn Although it is possible to argue that ἄνθρωπος (anqrwpo") should be translated “person” here since it is not necessarily masculinity that is in view in Caiaphas’ statement, “man” was retained in the translation because in 11:47 “this man” (οὗτος ὁ ἄνθρωπος, outo" Jo anqrwpo") has as its referent a specific individual, Jesus, and it was felt this connection should be maintained.
[11:50] 102 sn In his own mind Caiaphas was no doubt giving voice to a common-sense statement of political expediency. Yet he was unconsciously echoing a saying of Jesus himself (cf. Mark 10:45). Caiaphas was right; the death of Jesus would save the nation from destruction. Yet Caiaphas could not suspect that Jesus would die, not in place of the political nation Israel, but on behalf of the true people of God; and he would save them, not from physical destruction, but from eternal destruction (cf. 3:16-17). The understanding of Caiaphas’ words in a sense that Caiaphas could not possibly have imagined at the time he uttered them serves as a clear example of the way in which the author understood that words and actions could be invested retrospectively with a meaning not consciously intended or understood by those present at the time.
[11:51] 103 tn Grk “say this from himself.”
[11:51] 104 tn The word “Jewish” is not in the Greek text, but is clearly implied by the context (so also NIV; TEV “the Jewish people”).
[11:52] 105 tn See the note on the word “nation” in the previous verse.
[11:52] 106 sn The author in his comment expands the prophecy to include the Gentiles (not for the Jewish nation only), a confirmation that the Fourth Gospel was directed, at least partly, to a Gentile audience. There are echoes of Pauline concepts here (particularly Eph 2:11-22) in the stress on the unity of Jew and Gentile.
[11:52] 107 tn Grk “that he might gather together.”
[11:52] 108 sn This is a parenthetical note by the author.
[11:54] 111 tn Grk “among the Jews.” Here the phrase refers to the residents of Judea in general, who would be likely to report Jesus to the religious authorities. The vicinity around Jerusalem was no longer safe for Jesus and his disciples. On the translation “Judeans” cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e. See also the references in vv. 8, 19, 31, 33, 36, and 45.
[11:54] 112 tn There is no certain identification of the location to which Jesus withdrew in response to the decision of the Jewish authorities. Many have suggested the present town of Et-Taiyibeh, identified with ancient Ophrah (Josh 18:23) or Ephron (Josh 15:9). If so, this would be 12-15 mi (19-24 km) northeast of Jerusalem.
[11:55] 113 tn Grk “the Passover of the Jews.” This is the final Passover of Jesus’ ministry. The author is now on the eve of the week of the Passion. Some time prior to the feast itself, Jerusalem would be crowded with pilgrims from the surrounding districts (ἐκ τῆς χώρας, ek th" cwra") who had come to purify themselves ceremonially before the feast.
[11:55] 114 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:55] 115 tn Or “to purify themselves” (to undergo or carry out ceremonial cleansing before participating in the Passover celebration).
[11:56] 116 tn Grk “they were seeking Jesus.”
[11:56] 117 tn Grk “in the temple.”
[11:57] 118 tn The phrase “chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26.
[11:57] 119 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:57] 120 tn Or “could seize.”
[11:57] 121 sn This is a parenthetical note by the author.
[3:1] 122 sn See the note on Pharisees in 1:24.
[3:1] 123 tn Grk “a ruler of the Jews” (denoting a member of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews).
[3:2] 124 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[3:2] 125 tn Or “during the night.”
[3:2] 126 sn The reference to signs (σημεῖα, shmeia) forms a link with John 2:23-25. Those people in Jerusalem believed in Jesus because of the signs he had performed. Nicodemus had apparently seen them too. But for Nicodemus all the signs meant is that Jesus was a great teacher sent from God. His approach to Jesus was well-intentioned but theologically inadequate; he had failed to grasp the messianic implications of the miraculous signs.
[3:3] 127 tn Grk “answered and said to him.”
[3:3] 128 tn Grk “Truly, truly, I say to you.”
[3:3] 129 tn The word ἄνωθεν (anwqen) has a double meaning, either “again” (in which case it is synonymous with παλίν [palin]) or “from above” (BDAG 92 s.v. ἄνωθεν). This is a favorite technique of the author of the Fourth Gospel, and it is lost in almost all translations at this point. John uses the word 5 times, in 3:3, 7; 3:31; 19:11 and 23. In the latter 3 cases the context makes clear that it means “from above.” Here (3:3, 7) it could mean either, but the primary meaning intended by Jesus is “from above.” Nicodemus apparently understood it the other way, which explains his reply, “How can a man be born when he is old? He can’t enter his mother’s womb a second time and be born, can he?” The author uses the technique of the “misunderstood question” often to bring out a particularly important point: Jesus says something which is misunderstood by the disciples or (as here) someone else, which then gives Jesus the opportunity to explain more fully and in more detail what he really meant.
[3:3] 130 sn What does Jesus’ statement about not being able to see the kingdom of God mean within the framework of John’s Gospel? John uses the word kingdom (βασιλεία, basileia) only 5 times (3:3, 5; 18:36 [3x]). Only here is it qualified with the phrase of God. The fact that John does not stress the concept of the kingdom of God does not mean it is absent from his theology, however. Remember the messianic implications found in John 2, both the wedding and miracle at Cana and the cleansing of the temple. For Nicodemus, the term must surely have brought to mind the messianic kingdom which Messiah was supposed to bring. But Nicodemus had missed precisely this point about who Jesus was. It was the Messiah himself with whom Nicodemus was speaking. Whatever Nicodemus understood, it is clear that the point is this: He misunderstood Jesus’ words. He over-literalized them, and thought Jesus was talking about repeated physical birth, when he was in fact referring to new spiritual birth.
[3:4] 131 tn The grammatical structure of the question in Greek presupposes a negative reply.
[3:5] 132 tn Grk “Truly, truly, I say to you.”
[3:5] 133 tn Or “born of water and wind” (the same Greek word, πνεύματος [pneumatos], may be translated either “spirit/Spirit” or “wind”).
[3:6] 134 sn What is born of the flesh is flesh, i.e., what is born of physical heritage is physical. (It is interesting to compare this terminology with that of the dialogue in John 4, especially 4:23, 24.) For John the “flesh” (σάρξ, sarx) emphasizes merely the weakness and mortality of the creature – a neutral term, not necessarily sinful as in Paul. This is confirmed by the reference in John 1:14 to the Logos becoming “flesh.” The author avoids associating sinfulness with the incarnate Christ.
[3:7] 135 tn “All” has been supplied to indicate the plural pronoun in the Greek text.
[3:7] 136 tn Or “born again.” The same Greek word with the same double meaning occurs in v. 3.
[3:8] 137 tn The same Greek word, πνεύματος (pneumatos), may be translated “wind” or “spirit.”
[3:8] 138 sn Again, the physical illustrates the spiritual, although the force is heightened by the word-play here on wind-spirit (see the note on wind at the beginning of this verse). By the end of the verse, however, the final usage of πνεύματος (pneumatos) refers to the Holy Spirit.
[3:9] 139 tn Grk “Nicodemus answered and said to him.”
[3:9] 140 sn “How can these things be?” is Nicodemus’ answer. It is clear that at this time he has still not grasped what Jesus is saying. Note also that this is the last appearance of Nicodemus in the dialogue. Having served the purpose of the author, at this point he disappears from the scene. As a character in the narrative, he has served to illustrate the prevailing Jewish misunderstanding of Jesus’ teaching about the necessity of a new, spiritual birth from above. Whatever parting words Nicodemus might have had with Jesus, the author does not record them.
[3:10] 141 tn Grk “Jesus answered and said to him.”
[3:10] 142 sn Jesus’ question “Are you the teacher of Israel and yet you don’t understand these things?” implies that Nicodemus had enough information at his disposal from the OT scriptures to have understood Jesus’ statements about the necessity of being born from above by the regenerating work of the Spirit. Isa 44:3-5 and Ezek 37:9-10 are passages Nicodemus might have known which would have given him insight into Jesus’ words. Another significant passage which contains many of these concepts is Prov 30:4-5.
[3:11] 143 tn Grk “Truly, truly, I say to you.”
[3:11] 144 tn Here καί (kai) has been translated as “but” to show the contrast present in the context.
[3:11] 145 tn The word “people” is not in the Greek text, but is supplied in the translation to indicate that the verb is second person plural (referring to more than Nicodemus alone).
[3:11] 146 sn Note the remarkable similarity of Jesus’ testimony to the later testimony of the Apostle John himself in 1 John 1:2: “And we have seen and testify and report to you the eternal life which was with the Father and was revealed to us.” This is only one example of how thoroughly the author’s own thoughts were saturated with the words of Jesus (and also how difficult it is to distinguish the words of Jesus from the words of the author in the Fourth Gospel).
[3:12] 147 tn The word “people” is not in the Greek text, but is supplied to indicate that the verb is second person plural (referring to more than Nicodemus alone).
[3:12] 148 sn Obviously earthly things and heavenly things are in contrast, but what is the contrast? What are earthly things which Jesus has just spoken to Nicodemus? And through him to others – this is not the first instance of the plural pronoun, see v. 7, you must all. Since Nicodemus began with a plural (we know, v. 2) Jesus continues it, and through Nicodemus addresses a broader audience. It makes most sense to take this as a reference to the things Jesus has just said (and the things he is about to say, vv. 13-15). If this is the case (and it seems the most natural explanation) then earthly things are not necessarily strictly physical things, but are so called because they take place on earth, in contrast to things like v. 16, which take place in heaven. Some have added the suggestion that the things are called earthly because physical analogies (birth, wind, water) are used to describe them. This is possible, but it seems more probable that Jesus calls these things earthly because they happen on earth (even though they are spiritual things). In the context, taking earthly things as referring to the words Jesus has just spoken fits with the fact that Nicodemus did not believe. And he would not after hearing heavenly things either, unless he first believed in the earthly things – which included the necessity of a regenerating work from above, by the Holy Spirit.
[3:13] 149 tn Grk “And no one.”
[3:13] 150 sn The verb ascended is a perfect tense in Greek (ἀναβέβηκεν, anabebhken) which seems to look at a past, completed event. (This is not as much of a problem for those who take Jesus’ words to end at v. 12, and these words to be a comment by the author, looking back on Jesus’ ascension.) As a saying of Jesus, these words are a bit harder to explain. Note, however, the lexical similarities with 1:51: “ascending,” “descending,” and “son of man.” Here, though, the ascent and descent is accomplished by the Son himself, not the angels as in 1:51. There is no need to limit this saying to Jesus’ ascent following the resurrection, however; the point of the Jacob story (Gen 28), which seems to be the background for 1:51, is the freedom of communication and relationship between God and men (a major theme of John’s Gospel). This communication comes through the angels in Gen 28 (and John 1:51); but here (most appropriately) it comes directly through the Son of Man. Although Jesus could be referring to a prior ascent, after an appearance as the preincarnate Son of Man, more likely he is simply pointing out that no one from earth has ever gone up to heaven and come down again. The Son, who has come down from heaven, is the only one who has been ‘up’ there. In both Jewish intertestamental literature and later rabbinic accounts, Moses is portrayed as ascending to heaven to receive the Torah and descending to distribute it to men (e.g., Targum Ps 68:19.) In contrast to these Jewish legends, the Son is the only one who has ever made the ascent and descent.
[3:13] 151 tc Most witnesses, including a few important ones (A[*] Θ Ψ 050 Ë1,13 Ï latt syc,p,h), have at the end of this verse “the one who is in heaven” (ὁ ὢν ἐν τῷ οὐρανῷ, Jo wn en tw ouranw). A few others have variations on this phrase, such as “who was in heaven” (e syc), or “the one who is from heaven” (0141 pc sys). The witnesses normally considered the best, along with several others, lack the phrase in its entirety (Ì66,75 א B L T Ws 083 086 33 1241 pc co). On the one hand, if the reading ὁ ὢν ἐν τῷ οὐρανῷ is authentic it may suggest that while Jesus was speaking to Nicodemus he spoke of himself as in heaven even while he was on earth. If that is the case, one could see why variations from this hard saying arose: “who was in heaven,” “the one who is from heaven,” and omission of the clause. At the same time, such a saying could be interpreted (though with difficulty) as part of the narrator’s comments rather than Jesus’ statement to Nicodemus, alleviating the problem. And if v. 13 was viewed in early times as the evangelist’s statement, “the one who is in heaven” could have crept into the text through a marginal note. Other internal evidence suggests that this saying may be authentic. The adjectival participle, ὁ ὤν, is used in the Fourth Gospel more than any other NT book (though the Apocalypse comes in a close second), and frequently with reference to Jesus (1:18; 6:46; 8:47). It may be looking back to the LXX of Exod 3:14 (ἐγώ εἰμι ὁ ὤν). Especially since this exact construction is not necessary to communicate the location of the Son of Man, its presence in many witnesses here may suggest authenticity. Further, John uses the singular of οὐρανός (ourano", “heaven”) in all 18 instances of the word in this Gospel, and all but twice with the article (only 1:32 and 6:58 are anarthrous, and even in the latter there is significant testimony to the article). At the same time, the witnesses that lack this clause are very weighty and must not be discounted. Generally speaking, if other factors are equal, the reading of such
[3:14] 152 tn Grk “And just as.”
[3:14] 153 sn Or the snake, referring to the bronze serpent mentioned in Num 21:9.
[3:14] 154 sn An allusion to Num 21:5-9.
[3:14] 155 sn So must the Son of Man be lifted up. This is ultimately a prediction of Jesus’ crucifixion. Nicodemus could not have understood this, but John’s readers, the audience to whom the Gospel is addressed, certainly could have (compare the wording of John 12:32). In John, being lifted up refers to one continuous action of ascent, beginning with the cross but ending at the right hand of the Father. Step 1 is Jesus’ death; step 2 is his resurrection; and step 3 is the ascension back to heaven. It is the upward swing of the “pendulum” which began with the incarnation, the descent of the Word become flesh from heaven to earth (cf. Paul in Phil 2:5-11). See also the note on the title Son of Man in 1:51.
[3:15] 156 tn This is the first use of the term ζωὴν αἰώνιον (zwhn aiwnion) in the Gospel, although ζωή (zwh) in chap. 1 is to be understood in the same way without the qualifying αἰώνιος (aiwnios).
[3:16] 157 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] 158 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] 159 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] 160 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] 161 sn That is, “to judge the world to be guilty and liable to punishment.”
[3:18] 164 tn See the note on the term “one and only” in 3:16.
[3:19] 165 tn Or “this is the reason for God judging,” or “this is how judgment works.”
[3:19] 166 tn Grk “and men,” but in a generic sense, referring to people of both genders (as “everyone” in v. 20 makes clear).
[3:21] 167 sn John 3:16-21 provides an introduction to the (so-called) “realized” eschatology of the Fourth Gospel: Judgment has come; eternal life may be possessed now, in the present life, as well as in the future. The terminology “realized eschatology” was originally coined by E. Haenchen and used by J. Jeremias in discussion with C. H. Dodd, but is now characteristically used to describe Dodd’s own formulation. See L. Goppelt, Theology of the New Testament, 1:54, note 10, and R. E. Brown (John [AB], 1:cxvii-cxviii) for further discussion. Especially important to note is the element of choice portrayed in John’s Gospel. If there is a twofold reaction to Jesus in John’s Gospel, it should be emphasized that that reaction is very much dependent on a person’s choice, a choice that is influenced by his way of life, whether his deeds are wicked or are done in God (John 3:20-21). For John there is virtually no trace of determinism at the surface. Only when one looks beneath the surface does one find statements like “no one can come to me, unless the Father who sent me draws him” (John 6:44).
[3:22] 168 tn This section is related loosely to the preceding by μετὰ ταῦτα (meta tauta). This constitutes an indefinite temporal reference; the intervening time is not specified.
[3:23] 169 sn John refers to John the Baptist.
[3:23] 170 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] 171 tn Or “people were continually coming.”
[3:23] 172 tn The words “to him” are not in the Greek text, but are implied.
[3:24] 173 sn This is a parenthetical note by the author.
[3:25] 174 tc Was this dispute between the Baptist’s disciples and an individual Judean (᾿Ιουδαίου, Ioudaiou) or representatives of the Jewish authorities (᾿Ιουδαίων, Ioudaiwn)? There is good external support for the plural ᾿Ιουδαίων (Ì66 א* Θ Ë1,13 565 al latt), but the external evidence for the singular ᾿Ιουδαίου is slightly stronger ({Ì75 א2 A B L Ψ 33 1241 the majority of Byzantine minuscules and others}).
[3:25] 175 tn Or “ceremonial cleansing,” or “purification.”
[3:26] 176 tn “River” is not in the Greek text but is supplied for clarity.
[3:27] 177 tn Grk “answered and said.”
[3:28] 178 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[3:29] 179 tn Grk “rejoices with joy” (an idiom).
[3:29] 180 tn Grk “Therefore this my joy is fulfilled.”
[3:30] 181 sn Some interpreters extend the quotation of John the Baptist’s words through v. 36.
[3:31] 182 tn Or “is above all.”
[3:31] 183 tn Grk “speaks from the earth.”
[3:31] 184 sn The one who comes from heaven refers to Christ. As in John 1:1, the Word’s preexistence is indicated here.
[3:31] 185 tc Ì75 א* D Ë1 565 as well as several versions and fathers lack the phrase “is superior to all” (ἐπάνω πάντων ἐστίν, epanw pantwn estin). This effectively joins the last sentence of v. 31 with v. 32: “The one who comes from heaven testifies about what he has seen and heard, but no one accepts his testimony.” On the other side, the phrase may have been deleted because of perceived redundancy, since it duplicates what is said earlier in the verse. The witnesses that include ἐπάνω πάντων ἐστίν in both places are weighty and widespread (Ì36vid,66 א2 A B L Ws Θ Ψ 083 086 Ë13 33 Ï lat sys,p,h bo). On balance, the longer reading should probably be considered authentic.
[3:34] 187 tn That is, Christ.
[3:34] 188 tn Grk “for not by measure does he give the Spirit” (an idiom). Leviticus Rabbah 15:2 states: “The Holy Spirit rested on the prophets by measure.” Jesus is contrasted to this. The Spirit rests upon him without measure.
[3:35] 189 tn Grk “has given all things into his hand” (an idiom).
[3:36] 190 tn Or “refuses to believe,” or “disobeys.”
[3:36] 191 tn Or “anger because of evil,” or “punishment.”
[1:1] 193 sn In the beginning. The search for the basic “stuff” out of which things are made was the earliest one in Greek philosophy. It was attended by the related question of “What is the process by which the secondary things came out of the primary one (or ones)?,” or in Aristotelian terminology, “What is the ‘beginning’ (same Greek word as beginning, John 1:1) and what is the origin of the things that are made?” In the New Testament the word usually has a temporal sense, but even BDAG 138 s.v. ἀρχή 3 lists a major category of meaning as “the first cause.” For John, the words “In the beginning” are most likely a conscious allusion to the opening words of Genesis – “In the beginning.” Other concepts which occur prominently in Gen 1 are also found in John’s prologue: “life” (1:4) “light” (1:4) and “darkness” (1:5). Gen 1 describes the first (physical) creation; John 1 describes the new (spiritual) creation. But this is not to play off a false dichotomy between “physical” and “spiritual”; the first creation was both physical and spiritual. The new creation is really a re-creation, of the spiritual (first) but also the physical. (In spite of the common understanding of John’s “spiritual” emphasis, the “physical” re-creation should not be overlooked; this occurs in John 2 with the changing of water into wine, in John 11 with the resurrection of Lazarus, and the emphasis of John 20-21 on the aftermath of Jesus’ own resurrection.)
[1:1] 194 tn The preposition πρός (pros) implies not just proximity, but intimate personal relationship. M. Dods stated, “Πρός …means more than μετά or παρά, and is regularly employed in expressing the presence of one person with another” (“The Gospel of St. John,” The Expositor’s Greek Testament, 1:684). See also Mark 6:3, Matt 13:56, Mark 9:19, Gal 1:18, 2 John 12.
[1:1] 195 tn Or “and what God was the Word was.” Colwell’s Rule is often invoked to support the translation of θεός (qeos) as definite (“God”) rather than indefinite (“a god”) here. However, Colwell’s Rule merely permits, but does not demand, that a predicate nominative ahead of an equative verb be translated as definite rather than indefinite. Furthermore, Colwell’s Rule did not deal with a third possibility, that the anarthrous predicate noun may have more of a qualitative nuance when placed ahead of the verb. A definite meaning for the term is reflected in the traditional rendering “the word was God.” From a technical standpoint, though, it is preferable to see a qualitative aspect to anarthrous θεός in John 1:1c (ExSyn 266-69). Translations like the NEB, REB, and Moffatt are helpful in capturing the sense in John 1:1c, that the Word was fully deity in essence (just as much God as God the Father). However, in contemporary English “the Word was divine” (Moffatt) does not quite catch the meaning since “divine” as a descriptive term is not used in contemporary English exclusively of God. The translation “what God was the Word was” is perhaps the most nuanced rendering, conveying that everything God was in essence, the Word was too. This points to unity of essence between the Father and the Son without equating the persons. However, in surveying a number of native speakers of English, some of whom had formal theological training and some of whom did not, the editors concluded that the fine distinctions indicated by “what God was the Word was” would not be understood by many contemporary readers. Thus the translation “the Word was fully God” was chosen because it is more likely to convey the meaning to the average English reader that the Logos (which “became flesh and took up residence among us” in John 1:14 and is thereafter identified in the Fourth Gospel as Jesus) is one in essence with God the Father. The previous phrase, “the Word was with God,” shows that the Logos is distinct in person from God the Father.
[1:2] 196 tn Grk “He”; the referent (the Word) has been specified in the translation for clarity.
[1:3] 197 tn Or “made”; Grk “came into existence.”
[1:3] 198 tn Or “made”; Grk “nothing came into existence.”
[1:3] 199 tc There is a major punctuation problem here: Should this relative clause go with v. 3 or v. 4? The earliest
[1:4] 200 tn John uses ζωή (zwh) 37 times: 17 times it occurs with αἰώνιος (aiwnios), and in the remaining occurrences outside the prologue it is clear from context that “eternal” life is meant. The two uses in 1:4, if they do not refer to “eternal” life, would be the only exceptions. (Also 1 John uses ζωή 13 times, always of “eternal” life.)
[1:4] 201 tn Or “humanity”; Grk “of men” (but ἄνθρωπος [anqrwpo"] is used in a generic sense here, not restricted to males only, thus “mankind,” “humanity”).
[1:5] 202 tn To this point the author has used past tenses (imperfects, aorists); now he switches to a present. The light continually shines (thus the translation, “shines on”). Even as the author writes, it is shining. The present here most likely has gnomic force (though it is possible to take it as a historical present); it expresses the timeless truth that the light of the world (cf. 8:12, 9:5, 12:46) never ceases to shine.
[1:5] 203 sn The author now introduces what will become a major theme of John’s Gospel: the opposition of light and darkness. The antithesis is a natural one, widespread in antiquity. Gen 1 gives considerable emphasis to it in the account of the creation, and so do the writings of Qumran. It is the major theme of one of the most important extra-biblical documents found at Qumran, the so-called War Scroll, properly titled The War of the Sons of Light with the Sons of Darkness. Connections between John and Qumran are still an area of scholarly debate and a consensus has not yet emerged. See T. A. Hoffman, “1 John and the Qumran Scrolls,” BTB 8 (1978): 117-25.
[1:5] 204 tn Grk “and,” but the context clearly indicates a contrast, so this has been translated as an adversative use of καί (kai).
[1:5] 205 tn Or “comprehended it,” or “overcome it.” The verb κατέλαβεν (katelaben) is not easy to translate. “To seize” or “to grasp” is possible, but this also permits “to grasp with the mind” in the sense of “to comprehend” (esp. in the middle voice). This is probably another Johannine double meaning – one does not usually think of darkness as trying to “understand” light. For it to mean this, “darkness” must be understood as meaning “certain people,” or perhaps “humanity” at large, darkened in understanding. But in John’s usage, darkness is not normally used of people or a group of people. Rather it usually signifies the evil environment or ‘sphere’ in which people find themselves: “They loved darkness rather than light” (John 3:19). Those who follow Jesus do not walk in darkness (8:12). They are to walk while they have light, lest the darkness “overtake/overcome” them (12:35, same verb as here). For John, with his set of symbols and imagery, darkness is not something which seeks to “understand (comprehend)” the light, but represents the forces of evil which seek to “overcome (conquer)” it. The English verb “to master” may be used in both sorts of contexts, as “he mastered his lesson” and “he mastered his opponent.”
[1:6] 206 sn John refers to John the Baptist.
[1:7] 207 tn Grk “came for a testimony.”
[1:7] 208 tn Or “to bear witness.”
[1:8] 210 tn Or “to bear witness.”
[1:9] 211 tn Grk “every man” (but in a generic sense, “every person,” or “every human being”).
[1:9] 212 tn Or “He was the true light, who gives light to everyone who comes into the world.” The participle ἐρχόμενον (ercomenon) may be either (1) neuter nominative, agreeing with τὸ φῶς (to fw"), or (2) masculine accusative, agreeing with ἄνθρωπον (anqrwpon). Option (1) results in a periphrastic imperfect with ἦν (hn), ἦν τὸ φῶς… ἐρχόμενον, referring to the incarnation. Option (2) would have the participle modifying ἄνθρωπον and referring to the true light as enlightening “every man who comes into the world.” Option (2) has some rabbinic parallels: The phrase “all who come into the world” is a fairly common expression for “every man” (cf. Leviticus Rabbah 31.6). But (1) must be preferred here, because: (a) In the next verse the light is in the world; it is logical for v. 9 to speak of its entering the world; (b) in other passages Jesus is described as “coming into the world” (6:14, 9:39, 11:27, 16:28) and in 12:46 Jesus says: ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα (egw fw" ei" ton kosmon elhluqa); (c) use of a periphrastic participle with the imperfect tense is typical Johannine style: 1:28, 2:6, 3:23, 10:40, 11:1, 13:23, 18:18 and 25. In every one of these except 13:23 the finite verb is first and separated by one or more intervening words from the participle.
[1:10] 213 tn Or “was made”; Grk “came into existence.”
[1:10] 214 tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”
[1:11] 216 tn Grk “to his own things.”
[1:11] 217 tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”
[1:11] 218 tn “People” is not in the Greek text but is implied.
[1:11] 219 sn His own people did not receive him. There is a subtle irony here: When the λόγος (logos) came into the world, he came to his own (τὰ ἴδια, ta idia, literally “his own things”) and his own people (οἱ ἴδιοι, Joi idioi), who should have known and received him, but they did not. This time John does not say that “his own” did not know him, but that they did not receive him (παρέλαβον, parelabon). The idea is one not of mere recognition, but of acceptance and welcome.
[1:12] 220 tn On the use of the πιστεύω + εἰς (pisteuw + ei") construction in John: The verb πιστεύω occurs 98 times in John (compared to 11 times in Matthew, 14 times in Mark [including the longer ending], and 9 times in Luke). One of the unsolved mysteries is why the corresponding noun form πίστις (pistis) is never used at all. Many have held the noun was in use in some pre-Gnostic sects and this rendered it suspect for John. It might also be that for John, faith was an activity, something that men do (cf. W. Turner, “Believing and Everlasting Life – A Johannine Inquiry,” ExpTim 64 [1952/53]: 50-52). John uses πιστεύω in 4 major ways: (1) of believing facts, reports, etc., 12 times; (2) of believing people (or the scriptures), 19 times; (3) of believing “in” Christ” (πιστεύω + εἰς + acc.), 36 times; (4) used absolutely without any person or object specified, 30 times (the one remaining passage is 2:24, where Jesus refused to “trust” himself to certain individuals). Of these, the most significant is the use of πιστεύω with εἰς + accusative. It is not unlike the Pauline ἐν Χριστῷ (en Cristw) formula. Some have argued that this points to a Hebrew (more likely Aramaic) original behind the Fourth Gospel. But it probably indicates something else, as C. H. Dodd observed: “πιστεύειν with the dative so inevitably connoted simple credence, in the sense of an intellectual judgment, that the moral element of personal trust or reliance inherent in the Hebrew or Aramaic phrase – an element integral to the primitive Christian conception of faith in Christ – needed to be otherwise expressed” (The Interpretation of the Fourth Gospel, 183).
[1:13] 221 tn The Greek term translated “born” here also involves conception.
[1:13] 222 tn Grk “of blood(s).” The plural αἱμάτων (Jaimatwn) has seemed a problem to many interpreters. At least some sources in antiquity imply that blood was thought of as being important in the development of the fetus during its time in the womb: thus Wis 7:1: “in the womb of a mother I was molded into flesh, within the period of 10 months, compacted with blood, from the seed of a man and the pleasure of marriage.” In John 1:13, the plural αἱμάτων may imply the action of both parents. It may also refer to the “genetic” contribution of both parents, and so be equivalent to “human descent” (see BDAG 26 s.v. αἷμα 1.a). E. C. Hoskyns thinks John could not have used the singular here because Christians are in fact ‘begotten’ by the blood of Christ (The Fourth Gospel, 143), although the context would seem to make it clear that the blood in question is something other than the blood of Christ.
[1:13] 223 tn Or “of the will of the flesh.” The phrase οὐδὲ ἐκ θελήματος σαρκός (oude ek qelhmato" sarko") is more clearly a reference to sexual desire, but it should be noted that σάρξ (sarx) in John does not convey the evil sense common in Pauline usage. For John it refers to the physical nature in its weakness rather than in its sinfulness. There is no clearer confirmation of this than the immediately following verse, where the λόγος (logos) became σάρξ.
[1:13] 225 tn The third phrase, οὐδὲ ἐκ θελήματος ἀνδρός (oude ek qelhmato" andros), means much the same as the second one. The word here (ἀνηρ, anhr) is often used for a husband, resulting in the translation “or a husband’s decision,” or more generally, “or of any human volition whatsoever.” L. Morris may be right when he sees here an emphasis directed at the Jewish pride in race and patriarchal ancestry, although such a specific reference is difficult to prove (John [NICNT], 101).
[1:14] 226 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic, the incarnation of the Word. Greek style often begins sentences or clauses with “and,” but English style generally does not.
[1:14] 227 tn This looks at the Word incarnate in humility and weakness; the word σάρξ (sarx) does not carry overtones of sinfulness here as it frequently does in Pauline usage. See also John 3:6.
[1:14] 228 tn Grk “and tabernacled.”
[1:14] 229 tn Grk “and we saw.”
[1:14] 230 tn Or “of the unique one.” 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 Clem. 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, 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).
[1:15] 231 sn John refers to John the Baptist.
[1:15] 232 tn Or “bore witness.”
[1:15] 233 tn Grk “and shouted out saying.” The participle λέγων (legwn) is redundant is English and has not been translated.
[1:15] 234 tn Or “has a higher rank than I.”
[1:16] 235 tn Grk “for from his fullness we have all received, and grace upon grace.” The meaning of the phrase χάριν ἀντὶ χάριτος (carin anti carito") could be: (1) love (grace) under the New Covenant in place of love (grace) under the Sinai Covenant, thus replacement; (2) grace “on top of” grace, thus accumulation; (3) grace corresponding to grace, thus correspondence. The most commonly held view is (2) in one sense or another, and this is probably the best explanation. This sense is supported by a fairly well-known use in Philo, Posterity 43 (145). Morna D. Hooker suggested that Exod 33:13 provides the background for this expression: “Now therefore, I pray you, if I have found χάρις (LXX) in your sight, let me know your ways, that I may know you, so that I may find χάρις (LXX) in your sight.” Hooker proposed that it is this idea of favor given to one who has already received favor which lies behind 1:16, and this seems very probable as a good explanation of the meaning of the phrase (“The Johannine Prologue and the Messianic Secret,” NTS 21 [1974/75]: 53).
[1:17] 236 tn “But” is not in the Greek text, but has been supplied to indicate the implied contrast between the Mosaic law and grace through Jesus Christ. John 1:17 seems to indicate clearly that the Old Covenant (Sinai) was being contrasted with the New. In Jewish sources the Law was regarded as a gift from God (Josephus, Ant. 3.8.10 [3.223]; Pirqe Avot 1.1; Sifre Deut 31:4 §305). Further information can be found in T. F. Glasson, Moses in the Fourth Gospel (SBT).
[1:18] 237 tc The textual problem μονογενὴς θεός (monogenh" qeo", “the only God”) versus ὁ μονογενὴς υἱός (Jo monogenh" Juio", “the only son”) is a notoriously difficult one. Only one letter would have differentiated the readings in the
[1:18] 238 tn Grk “in the bosom of” (an idiom for closeness or nearness; cf. L&N 34.18; BDAG 556 s.v. κόλπος 1).
[1:18] 239 tn Grk “him”; the referent (God) has been specified in the translation for clarity.
[1:18] 240 sn Has made God known. In this final verse of the prologue, the climactic and ultimate statement of the earthly career of the Logos, Jesus of Nazareth, is reached. The unique One (John 1:14), the One who has taken on human form and nature by becoming incarnate (became flesh, 1:14), who is himself fully God (the Word was God, 1:1c) and is to be identified with the ever-living One of the Old Testament revelation (Exod 3:14), who is in intimate relationship with the Father, this One and no other has fully revealed what God is like. As Jesus said to Philip in John 14:9, “The one who has seen me has seen the Father.”
[1:19] 241 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] 243 sn John’s refers to John the Baptist.
[1:19] 245 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] 246 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] 247 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:19] 248 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] 249 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[1:21] 250 tn Grk “What then?” (an idiom).
[1:21] 251 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] 252 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] 253 tn The words “Tell us” are not in the Greek but are implied.
[1:23] 254 tn Grk “He”; the referent (John the Baptist) has been specified in the translation for clarity.
[1:23] 255 sn This call to “make straight” is probably an allusion to preparation through repentance.
[1:23] 256 sn A quotation from Isa 40:3.
[1:24] 257 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] 258 sn This is a parenthetical note by the author.
[1:25] 259 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] 260 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[1:26] 261 tn Grk “answered them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[1:27] 263 tn Grk “of whom I am not worthy.”
[1:27] 264 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] 265 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] 266 tn “River” is not in the Greek text but is supplied for clarity.
[1:29] 267 tn Grk “he”; the referent (John) has been supplied in the translation for clarity.
[1:29] 268 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] 269 tn Or “has a higher rank than I.”
[1:31] 271 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] 272 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] 273 tn Grk “testified, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[1:32] 274 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] 275 tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.
[1:32] 276 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] 277 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] 278 sn John refers to John the Baptist.
[1:35] 279 tn “There” is not in the Greek text but is implied by current English idiom.
[1:36] 280 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] 281 tn Grk “his”; the referent (John) has been specified in the translation for clarity.
[1:37] 282 tn Grk “And the two disciples heard him speaking.”
[1:37] 283 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] 284 tn Grk “What are you seeking?”
[1:38] 285 sn This is a parenthetical note by the author.
[1:39] 286 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[1:39] 287 tn Grk “said to them.”
[1:39] 288 tn Grk “about the tenth hour.”
[1:40] 289 tn Grk “who heard from John.”
[1:40] 290 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[1:41] 291 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] 292 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] 293 tn Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “the one who has been anointed.”
[1:42] 294 tn Grk “He brought him”; both referents (Andrew, Simon) have been specified in the translation for clarity.
[1:42] 295 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] 296 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] 297 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] 298 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] 299 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] 300 tn Grk “and Jesus said.”
[1:44] 301 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] 302 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] 303 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] 304 tn “Also” is not in the Greek text, but is implied.
[1:46] 305 tn Grk “And Nathanael.”
[1:46] 306 tn Grk “said to him.”
[1:46] 307 sn Can anything good come out of Nazareth? may be a local proverb expressing jealousy among the towns.
[1:46] 308 tn Grk “And Philip said to him.”
[1:47] 309 tn Grk “said about him.”
[1:48] 311 tn Grk “answered and said to him.” This is somewhat redundant in English and has been simplified in the translation to “replied.”
[1:48] 312 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] 313 tn Although βασιλεύς (basileus) lacks the article it is definite due to contextual and syntactical considerations. See ExSyn 263.
[1:49] 314 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] 315 tn Grk “answered and said to him.” This has been simplified in the translation to “said to him.”
[1:50] 316 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] 317 tn Grk “and he said to him.”
[1:51] 318 tn Grk “Truly, truly, I say to you.”
[1:51] 319 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.
