Grk “apart from the crowd.” sn The leaders wanted to do this quietly, when no crowd was present , so no public uproar would result (cf. v. 21:38; 22:2 ).


The words “for the feast” are not in the Greek text, but have been supplied for clarity.


Grk “he”; the referent (Jesus) has been specified in the translation for clarity.


Grk “for us, so that we may eat.”


Here δέ ( de ) has not been translated.


In the Greek text this a deliberative subjunctive.


Grk “behold.”


Grk “to the master of the household,” referring to one who owns and manages the household, including family, servants, and slaves (L&N 57.14).


Here δέ ( de ) has been translated as “so” to indicate the implied result of Jesus’ instructions.


The word “things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.


Here καί ( kai ) has been translated as “now” to indicate the transition to a new topic.


Grk “reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.


Grk “the apostles with him.”


This phrase parallels a Hebrew infinitive absolute and serves to underline Jesus’ enthusiasm for holding this meal (BDF §198.6).


Although the word “again” is not in the Greek text, it is supplied to indicate that Jesus did indeed partake of this Passover meal, as statements in v. 18 suggest (“from now on”). For more complete discussion see D. L. Bock, Luke (BECNT), 2:1720.


Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events within the narrative.


Grk “the produce” (“the produce of the vine” is a figurative expression for wine).


Some important Western mss (D it) lack the words from this point to the end of v. 20 . However, the authenticity of these verses is very likely. The inclusion of the second cup is the harder reading, since it differs from Matt 26:26-29 and Mark 14:22-25 , and it has much better ms support. It is thus easier to explain the shorter reading as a scribal accident or misunderstanding. Further discussion of this complicated problem (the most difficult in Luke) can be found in TCGNT 148-50.


The words “he took” are not in the Greek text at this point, but are an understood repetition from v. 19 .


The phrase “after they had eaten” translates the temporal infinitive construction μετὰ τὸ δειπνῆσαι ( meta to deipnhsai ), where the verb δειπνέω ( deipnew ) means “to eat a meal” or “to have a meal.”


Here καί ( kai ) has been translated as “so” to indicate the implied result of Jesus’ comments: The disciples begin wondering who would betray him.


Or “happened.”


Though the term μείζων ( meizwn ) here is comparative in form, it is superlative in sense (BDF §244).


Here δέ ( de ) has been translated as “so” to indicate the implied result of the dispute among the apostles.


Grk “he”; the referent (Jesus) has been specified in the translation for clarity.


Grk “But you are not thus.”


Or “the ruler.”


Grk “who reclines at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.


The interrogative particle used here in the Greek text ( οὐχί , ouci ) expects a positive reply.


Or “continued” (L&N 34.3). Jesus acknowledges the disciples’ faithfulness.


Here καί ( kai ) has been translated as “thus” to indicate the implied result of the disciples’ perseverance with Jesus.


Or “I give you the right to rule” (cf. CEV). For this translation of διατίθεμαι βασιλείαν ( diatiqemai basileian ) see L&N 37.105.


This verb is future indicative, and thus not subordinate to “grant” ( διατίθεμαι , diatiqemai ) as part of the result clause beginning with ἵνα ἔσθητε ( {ina esqhte ) at the beginning of v. 30 . It is better understood as a predictive future.


co), do not contain these words. The abrupt shift is the more difficult reading and thus more likely to be original.


Grk “behold” (for “pay attention” see L&N 91.13).


Grk “And when.” Here καί ( kai ) has not been translated because of differences between Greek and English style.


Or “turned around.”


Grk “he”; the referent (Peter) has been specified in the translation for clarity.


Grk “he said”; the referent (Jesus) has been specified in the translation for clarity.


Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events within the narrative.


Traditionally, “purse” (likewise in v. 36 ).


Or possibly “beggar’s bag” (L&N 6.145).


Grk “said.”


The syntax of this verse is disputed, resulting in various translations. The major options are either (1) that reflected in the translation or (2) that those who have a money bag and traveler’s bag should get a sword, just as those who do not have these items should sell their cloak to buy a sword. The point of all the options is that things have changed and one now needs full provisions. Opposition will come. But “sword” is a figure for preparing to fight. See Luke 22:50-51 .


Or “with the lawless.” sn This is a quotation from Isa 53:12 . It highlights a theme of Luke 22-23 . Though completely innocent, Jesus dies as if he were a criminal.


Grk “is having its fulfillment.”


Here δέ ( de ) has been translated as “so” to indicate the implied result of Jesus’ comments about obtaining swords.


Grk “he”; the referent (Jesus) has been specified in the translation for clarity.


Grk “went.”


Luke’s term παρένεγκε is not as exact as the one in Matt 26:39 . Luke’s means “take away” (BDAG 772 s.v. παρένεγκε 2.c) while Matthew’s means “take away without touching,” suggesting an alteration (if possible) in God’s plan. For further discussion see D. L. Bock, Luke (BECNT), 2:1759-60.


Grk “And being in anguish.”


Here καί ( kai ) has not been translated because of differences between Greek and English style.


Grk “from grief.” The word “exhausted” is not in the Greek text, but is implied; the disciples have fallen asleep from mental and emotional exhaustion resulting from their distress (see L&N 25.273; cf. TEV, NIV, NLT).


Here καί ( kai ) has been translated as “so” to indicate the implied result of Jesus finding them asleep.


Grk “While he was still speaking, behold, a crowd, and the one called Judas…was leading them.” The abrupt appearance of the crowd on the scene is indicated in the translation by “suddenly” and “appeared.”


Grk “drew near.”


700 pm as well as several versional mss ) add here, “for this is the sign he gave to them: Whoever I kiss is [the one].” This addition is almost certainly not original, since most of the important mss lack it. It may be a copyist’s attempt to clarify the text, or the accidental inclusion of a marginal gloss.


Here δέ ( de ) has not been translated.


The direct question using “if” in Greek is not unusual (BDF §440.3).


See the note on the word “slave” in 7:2 .


Grk “But answering, Jesus said.” This is redundant in contemporary English and has been simplified in the translation.


Grk “his”; the referent (the slave of the high priest mentioned in the previous verse) has been specified in the translation for clarity.


Here δέ ( de ) has been translated as “then” to indicate the implied sequence of events within the narrative.


This title, literally “official of the temple” ( στρατηγὸς τοῦ ἱεροῦ , strathgo" tou Jierou ), referred to the commander of the Jewish soldiers who guarded and maintained order in the Jerusalem temple. Here, since the term is plural, it has been translated “officers of the temple guard” rather than “commanders of the temple guard,” since the idea of a number of commanders might be confusing to the modern English reader.


Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “ revolutionary, insurrectionist , guerrilla ” citing evidence from Josephus ( J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan ( 10:30 ).


Grk “in the temple.”


Grk “lay hands on me.”


Or “your time.”


Or “authority,” “domain.”


Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events within the narrative.


Or “seized” (L&N 37.109).


The Greek term here is παιδίσκη ( paidiskh ), referring to a slave girl or slave woman.


Grk “he denied it, saying.” The referent (Peter) has been specified in the translation for clarity. The participle λέγων ( legwn ) is redundant and has not been translated.


Here and in v. 60 “Man” is used as a neutral form of address to a stranger.


Grk “insisted, saying.” The participle λέγων ( legwn ) is redundant in English and has not been translated here.


Grk “And immediately.” Here καί ( kai ) has not been translated because of differences between Greek and English style.


A real rooster crowing is probably in view here (rather than the Roman trumpet call known as gallicinium ), in part due to the fact that Mark 14:72 mentions the rooster crowing twice. See the discussion at Matt 26:74 .


“The word of the Lord” is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1 , Isa 1:10 , Jonah 1:1 ). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου ( rJhma tou kuriou ; here and in Acts 11:16 , 1 Pet 1:25 ) and 12 times as λόγος τοῦ κυρίου ( logo" tou kuriou ; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20 ; 1 Thess 1:8, 4:15 ; 2 Thess 3:1 ). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said. Because of its technical nature the expression has been retained in the translation in preference to a smoother rendering like “remembered what the Lord had said” (cf. TEV, NLT).


Here καί ( kai ) has been translated as “now” to indicate the transition to a new topic.


Grk “him”; the referent (Jesus) has been specified in the translation for clarity.


Here καί ( kai ) has not been translated because of differences between Greek and English style.


The verb ἐπηρώτων ( ephrwtwn ) has been translated as an iterative imperfect. The participle λέγοντες ( legontes ) is redundant in English and has not been translated here.


Grk “Who is the one who hit you?” sn Who hit you? This is a variation of one of three ancient games that involved blindfolds.


Or “insulting.” Luke uses a strong word here; it means “to revile, to defame, to blaspheme” (L&N 33.400).


Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21 .


This is a first class condition in the Greek text.


Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” sn See the note on Christ in 2:11 .


This is a third class condition in the Greek text. Jesus had this experience already in 20:1-8 .


The negation in the Greek text is the strongest possible ( οὐ μή , ou mh ).


This is also a third class condition in the Greek text.


Here καί ( kai ) has been translated as “so” to indicate the implied result of Jesus’ pronouncement.


Grk “He said to them.”


Here δέ ( de ) has been translated as “then” to indicate the implied sequence of events within the narrative.


Grk “from his own mouth” (an idiom).


Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events within the narrative.


Here δέ ( de ) has not been translated.


On the use of the term διαστρέφω ( diastrefw ) here, see L&N 31.71 and 88.264. sn Subverting our nation was a summary charge, as Jesus “subverted” the nation by making false claims of a political nature, as the next two detailed charges show.


Grk “and forbidding.” Here καί ( kai ) has not been translated to suggest to the English reader that this and the following charge are specifics, while the previous charge was a summary one. See the note on the word “misleading” earlier in this verse.


This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”


Or “to the emperor” (“Caesar” is a title for the Roman emperor).


Here καί ( kai ) has been translated as “so” to indicate the implied result of the charges brought in the previous verse.


Grk “him”; the referent (Jesus) has been specified in the translation for clarity.


Grk “find no cause.” sn Pilate’s statement “ I find no reason for an accusation ” is the first of several remarks in that Jesus is innocent or of efforts to release him (vv. 13, 14, 15, 16, 20, 22 ).


Or “were adamant.” For “persisted in saying,” see L&N 68.71.


Grk “beginning from Galilee until here.”


Here καί ( kai ) has not been translated because of differences between Greek and English style.


Grk “to see some sign performed by him.” Here the passive construction has been translated as an active one in keeping with contemporary English style.


Here δέ ( de ) has been translated as “so” to indicate the implied result of the previous statements in the narrative about Herod’s desire to see Jesus.


Grk “he”; the referent (Herod) has been specified in the translation for clarity.


Grk “he”; the referent (Jesus) has been specified in the translation for clarity.


Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21 .


This is a continuation of the previous Greek sentence, but because of its length and complexity, a new sentence was started here in the translation by supplying “then” to indicate the sequence of events.


Grk “at enmity with each other.”


Here δέ ( de ) has been translated as “then” to indicate the implied sequence of events within the narrative.


Grk “and the,” but καί ( kai ) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.


This term also appears in v. 2 .


Grk “behold, I” A transitional use of ἰδού ( idou ) has not been translated here.


Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.


Grk “nothing deserving death has been done by him.” The passive construction has been translated as an active one in keeping with contemporary English style.


Or “scourged” (BDAG 749 s.v. παιδεύω 2.b. γ ). This refers to a whipping Pilate ordered in an attempt to convince Jesus not to disturb the peace. It has been translated “flogged” to distinguish it from the more severe verberatio .


Grk “together, saying.” The participle λέγοντες ( legontes ) is redundant and has not been translated here.


Grk “this one.” The reference to Jesus as “this man” is pejorative in this context.


Grk “who” (a continuation of the previous sentence).


Grk “shouting, saying.” The participle λέγοντες ( legontes ) is redundant and has not been translated here.


This double present imperative is emphatic. sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” ( Against Verres 2.5.63-66 §§163-70); Josephus ( J. W. 7.6.4 [7.203]) called it the worst of deaths.


Grk “no cause of death I found in him.”


Or “scourge” (BDAG 749 s.v. παιδεύω 2.b. γ ). See the note on “flogged” in v. 16 .


Though a different Greek term is used here (BDAG 373 s.v. ἐπίκειμαι ), this remark is like 23:5 .


Here καί ( kai ) has been translated as “so” to indicate the implied result of the crowd’s cries prevailing.


Although some translations render ἐπέκρινεν ( epekrinen ) here as “passed sentence” or “gave his verdict,” the point in context is not that Pilate sentenced Jesus to death here, but that finally, although convinced of Jesus’ innocence, he gave in to the crowd’s incessant demand to crucify an innocent man.


Or “delivered up.”


Here καί ( kai ) has not been translated because of differences between Greek and English style.


Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).


Grk “they placed the cross on him to carry behind Jesus.”


Or “who were beating their breasts,” implying a ritualized form of mourning employed in Jewish funerals. See the note on the term “women” earlier in this verse.


Grk “For behold.”


Grk “Blessed are the barren, and the wombs that have not borne, and the breasts that have not nursed!” sn Normally barrenness is a sign of judgment, because birth would be seen as a sign of blessing. The reversal of imagery indicates that something was badly wrong.


Grk “if they do such things.” The plural subject here is indefinite, so the active voice has been translated as a passive (see ExSyn 402).


Here καί ( kai ) has been translated as “so” to indicate the conclusion of the preceding material.


. It also fits a major Lukan theme of forgiving the enemies ( 6:27-36 ), and it has a parallel in Stephen’s response in Acts 7:60 . The lack of parallels in the other Gospels argues also for inclusion here. On the other hand, the fact of the parallel in Acts 7:60 may well have prompted early scribes to insert the saying in Luke’s Gospel alone. Further, there is the great difficulty of explaining why early and diverse witnesses lack the saying. A decision is difficult, but even those who regard the verse as inauthentic literarily often consider it to be authentic historically. For this reason it has been placed in single brackets in the translation.


Here δέ ( de ) has been translated as “then” to indicate the implied sequence of events within the narrative.


Grk “cast lots” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent “threw dice” was chosen here because of its association with gambling.


A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).


This is a first class condition in the Greek text.


Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” sn See the note on Christ in 2:11 .


This is also a first class condition in the Greek text.


Grk “But answering, the other rebuking him, said.” This is somewhat redundant and has been simplified in the translation.


The particle used here ( οὐδέ , oude ), which expects a positive reply, makes this a rebuke – “You should fear God and not speak!”


The words “of condemnation” are not in the Greek text, but are implied.


Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events within the narrative.


33 Ï lat sy – looks at his return. It could be argued that the reading with εἰς is more in keeping with Luke’s theology elsewhere, but the contrast with Jesus’ reply, “Today,” slightly favors the reading “in your kingdom.” Codex Bezae (D), in place of this short interchange between the criminal and Jesus, reads “Then he turned to the Lord and said to him, ‘Remember me in the day of your coming.’ Then the Lord said in reply to [him], ‘Take courage; today you will be with me in paradise.’” This reading emphasizes the future aspect of the coming of Christ; it has virtually no support in any other mss .


Grk “he.”


Grk “Truly ( ἀμήν , amhn ), I say to you.”


Grk “And it was.” Here καί ( kai ) has been translated as “now” to indicate the transition to a new topic.


Grk “the sixth hour.”


Grk “until the ninth hour.”


any reference is intended to an eclipse . To find such a reference is to involve the Evangelist in a needless blunder, as an eclipse is impossible at full moon, and to run counter to his general usage of the verb = ‘fail’…” [p. 195]. They enlist Luke 16:9; 22:32 ; and Heb 1:12 for the general meaning “fail,” and further cite several contemporaneous examples from papyri of this meaning [195-96]) Thus, the very fact that the verb can refer to an eclipse would be a sufficient basis for later scribes altering the text out of pious motives; conversely, the very fact that the verb does not always refer to an eclipse and, in fact, does not normally do so, is enough of a basis to exonerate Luke of wholly uncharacteristic carelessness.


The referent of this term, καταπέτασμα ( katapetasma ), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, κάλυμμα ( kalumma ), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices.


Or “righteous.” It is hard to know whether “innocent” or “righteous” is intended, as the Greek term used can mean either, and both make good sense in this context. Luke has been emphasizing Jesus as innocent, so that is slightly more likely here. Of course, one idea entails the other. sn Here is a fourth figure who said that Jesus was innocent in this chapter (Pilate, Herod, a criminal, and now a centurion).


Grk “him”; the referent (Jesus) has been specified in the translation for clarity.


Technically the participle ὁρῶσαι ( Jorwsai ) modifies only γυναῖκες ( gunaike" ) since both are feminine plural nominative, although many modern translations refer this as well to the group of those who knew Jesus mentioned in the first part of the verse. These events had a wide array of witnesses.


Grk “And behold.” Here καί ( kai ) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού ( idou ) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1 ).


Grk “a councillor” (as a member of the Sanhedrin, see L&N 11.85). This indicates that some individuals among the leaders did respond to Jesus.


Grk “This one.” Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.


Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.


Or “Judean city”; Grk “from Arimathea, a city of the Jews.” Here the expression “of the Jews” ( ᾿ I ουδαίων , Ioudaiwn ) is used in an adjectival sense to specify a location (cf. BDAG 478 s.v. ᾿ I ουδαῖος 2.c) and so has been translated “Judean.”


Or “waiting for.”


The term σινδών ( sindwn ) can refer to a linen cloth used either for clothing or for burial.


In the Greek text this pronoun ( αὐτόν , auton ) is masculine, while the previous one ( αὐτό , auto ) is neuter, referring to the body.


That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.26).


Codex Bezae (D), with some support from 070, one Itala ms, and the Sahidic version, adds the words, “And after he [Jesus] was laid [in the tomb], he [Joseph of Arimathea] put a stone over the tomb which scarcely twenty men could roll.” Although this addition is certainly not part of the original text of Luke, it does show how interested the early scribes were in the details of the burial and may even reflect a very primitive tradition. Matt 27:60 and Mark 15:46 record the positioning of a large stone at the door of the tomb. tn Or “laid to rest.”


Normally, “dawning,” but as the Jewish Sabbath begins at 6 p.m., “beginning” is more appropriate.


Here δέ ( de ) has not been translated.


Here δέ ( de ) has been translated as “then” to indicate the implied sequence of events within the narrative.


On this term see BDAG 140-41 s.v. ἄρωμα . The Jews did not practice embalming, so these preparations were used to cover the stench of decay and slow decomposition. The women planned to return and anoint the body. But that would have to wait until after the Sabbath.


Or “ointments.” This was another type of perfumed oil.


Grk “they”; the referent (the women mentioned in 23:55 ) has been specified in the translation for clarity.


On this term see BDAG 140-41 s.v. ἄρωμα . See also the note on “aromatic spices” in 23:56 .


Grk “And it happened that while.” The introductory phrase ἐγένετο ( egeneto , “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί ( kai ) has not been translated because of differences between Greek and English style.


Or “bewildered.” The term refers to a high state of confusion and anxiety.


Grk “behold.”


Grk “they”; the referent (the women) has been specified in the translation for clarity (the same has been done in v. 8 ).


Or “They were extremely afraid.”


places the phrase at the beginning of v. 6 , as do most modern English translations, it is omitted from the RSV and placed at the end of v. 5 in the NRSV. The verb here is passive ( ἠγέρθη , hgerqh ). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God, and such activity by God is a consistent Lukan theological emphasis: Luke 20:37; 24:34 ; Acts 3:15; 4:10; 5:30; 10:40; 13:30, 37 . A passive construction is also used to refer to Jesus’ exaltation: Luke 24:51 ; Acts 1:11, 22 .


Grk “saying that,” but this would be redundant in English. Although the translation represents this sentence as indirect discourse, the Greek could equally be taken as direct discourse: “Remember how he told you, while he was still in Galilee: ‘the Son of Man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again.’”


See Luke 9:22, 44; 13:33 .


Because in the historical context the individuals who were primarily responsible for the death of Jesus (the Jewish leadership in Jerusalem in Luke’s view [see Luke 9:22 ]) would have been men, the translation “sinful men” for ἀνθρώπων ἁμαρτωλῶν ( anqrwpwn Jamartwlwn ) is retained here.


Here the infinitive ἀναστῆναι ( anasthnai ) is active rather than passive.


Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events within the narrative.


In the NT this term is used only for strips of cloth used to wrap a body for burial (LN 6.154; BDAG 693 s.v. ὀθόνιον ).


Or “went away, wondering to himself.” The prepositional phrase πρὸς ἑαυτόν ( pros Jeauton ) can be understood with the preceding verb ἀπῆλθεν ( aphlqen ) or with the following participle θαυμάζων ( qaumazwn ), but it more likely belongs with the former (cf. John 20:10 , where the phrase can only refer to the verb).


and the rest of the ms tradition.


Grk “And behold.” Here καί ( kai ) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού ( idou ) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1 ).


These are disciples as they know about the empty tomb and do not know what to make of it all.


Grk “sixty stades” or about 11 kilometers. A stade ( στάδιον , stadion ) was a unit of distance about 607 feet (187 meters) long.


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Here καί ( kai ) has not been translated because of differences between Greek and English style.


This term suggests emotional dialogue and can thus be translated “debated.”


The phrase “these things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.


This is an epexegetical (i.e., explanatory) infinitive in Greek.


Here δέ ( de ) has been translated as “then” to indicate the implied sequence of events within the narrative.


Grk “words,” but the term λόγος ( logos ) can refer to “matters” rather than only “words” (BDAG 600 s.v. 1 .a. ε ).


“Discussing so intently” translates the reciprocal idea conveyed by πρὸς ἀλλήλους ( pro" allhlou" ). The term ἀντιβάλλω ( antiballw ), used only here in the NT, has the nuance of “arguing” or “debating” a point (the English idiom “to exchange words” also comes close).


Grk “answering him, said.” This is redundant in English and has been simplified in the translation.


Grk “in it” (referring to the city of Jerusalem).


This translates the Greek term ἀνήρ ( anhr ).


The imperfect verb looks back to the view that they held during Jesus’ past ministry.


In the Greek text this is a continuation of the previous sentence, but because of the length and complexity of the construction a new sentence was started here in the translation.


Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events within the narrative.


Here the pronoun αὐτόν ( auton ), referring to Jesus, is in an emphatic position. The one thing they lacked was solid evidence that he was alive.


Here καί ( kai ) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.


Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1 ).


The word “people” is not in the Greek text, but is supplied to complete the interjection.


On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.


This Greek particle ( οὐχί , ouci ) expects a positive reply.


Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” sn See the note on Christ in 2:11 .


Or “regarding,” “concerning.” “Written” is implied by the mention of the scriptures in context; “said” could also be used here, referring to the original utterances, but by now these things had been committed to writing.


Grk “urged him, saying.” The participle λέγοντες ( legontes , “saying”) has not been translated because it is redundant in contemporary English.


Here καί ( kai ) has been translated as “so” to indicate the implied result of the disciples’ request.


Grk “And it happened that when.” The introductory phrase ἐγένετο ( egeneto , “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί ( kai ) has not been translated because of differences between Greek and English style.


Grk “had reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.


The pronoun “it” is not in the Greek text here or in the following clause, but is implied. Direct objects were frequently omitted in Greek when clear from the context.


Here δέ ( de ) has been translated as “At this point” to indicate the implied sequence of events within the narrative. “Then,” which is normally used to indicate this, would be redundant with the following clause.


This pronoun is somewhat emphatic.


This translates a καί ( kai , “and”) that has clear sequential force.


Here καί ( kai ) has not been translated because of differences between Greek and English style.


This question uses a Greek particle ( οὐχί , ouci ) that expects a positive reply.


This is a collective singular use of the term καρδία ( kardia ), so each of their hearts were burning, a reference itself to the intense emotion of their response.


Grk “opening” (cf. Acts 17:3 ).


Here καί ( kai ) has been translated as “so” to indicate the implied result of the Lord’s appearance to them.


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Here the word “and” has been supplied to make it clear that the disciples who had been to Emmaus found the eleven plus the others gathered and saying this.


Grk “how he was made known to them”; or “how he was recognized by them.” Here the passive construction has been converted to an active one in the translation in keeping with contemporary English style.


Grk “he”; the referent (Jesus) has been specified in the translation for clarity.


and the rest of the ms tradition, and should be considered an original part of Luke.


This is not a reference to “a phantom” as read by the Western ms D. For πνεῦμα ( pneuma ) having the force of “ghost,” or “an independent noncorporeal being, in contrast to a being that can be perceived by the physical senses,” see BDAG 833-34 s.v. πνεῦμα 4.


Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events within the narrative.


Or “disturbed,” “troubled.”


The expression here is an idiom; see BDAG 58 s.v. ἀναβαίνω 2. Here καρδία ( kardia ) is a collective singular; the expression has been translated as plural in English. sn Jesus calls the disciples to faith with a gentle rebuke about doubts and a gracious invitation to see for themselves the evidence of his resurrection.


Grk “that it is I myself.”


See tc note on “ghost” in v. 37 .


, and should thus be regarded as an original part of Luke’s Gospel.


Here δέ ( de ) has been translated as “so” to indicate the implied result of Jesus’ request for food.


Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”


Three Greek infinitives are the key to this summary: (1) to suffer, (2) to rise, and (3) to be preached. The Christ (Messiah) would be slain, would be raised, and a message about repentance would go out into all the world as a result. All of this was recorded in the scripture. The remark shows the continuity between Jesus’ ministry, the scripture, and what disciples would be doing as they declared the Lord risen.


Or “preached,” “announced.”


Grk “sending on you.”


Grk “the promise of my Father,” with τοῦ πατρός ( tou patros ) translated as a subjective genitive. This is a reference to the Holy Spirit and looks back to how one could see Messiah had come with the promise of old ( Luke 3:15-18 ). The promise is rooted in Jer 31:31 and Ezek 36:26 .


Here δέ ( de ) has been translated as “then” to indicate the implied sequence of events within the narrative.


Grk “And it happened that while.” The introductory phrase ἐγένετο ( egeneto , “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.


Grk “while he blessed them.”


Grk “he departed from them.”


and the rest of the ms tradition. The authenticity of the statement here seems to be presupposed in Acts 1:2 , for otherwise it is difficult to account for Luke’s reference to the ascension there. For a helpful discussion, see TCGNT 162-63. For the translation of ἀνεφέρετο ( anefereto ) as “was taken up” see BDAG 75 s.v. ἀναφέρω 1. sn There is great debate whether this event equals Acts 1:9-11 so that Luke has telescoped something here that he describes in more detail later. The text can be read in this way because the temporal marker in v. 50 is vague.


Here καί ( kai ) has been translated as “so” to indicate the result of Jesus’ ascension and the concluding summary of Luke’s Gospel.


The reference to worship is lacking in the Western ms D, its last major omission in this Gospel.


Grk “in the temple.” sn Luke’s gospel story proper ends where it began, in the temple courts ( Luke 1:4-22 ). The conclusion is open-ended, because the story continues in Acts with what happened from Jerusalem onwards, once the promise of the Father (v. 49 ) came.


33 Ï lat). It is more difficult to decide between the two earlier readings. Internal arguments can go either way, but what seems decisive in this instance are the superior witnesses for εὐλογοῦντες .


א C* D L W 1 33 pc it co ), it is evidently not original.


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 .


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 1:1 c ( ExSyn 266-69). Translations like the NEB, REB, and Moffatt are helpful in capturing the sense in John 1:1 c, 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. sn And the Word was fully God. John’s theology consistently drives toward the conclusion that Jesus, the incarnate Word, is just as much God as God the Father. This can be seen, for example, in texts like John 10:30 (“The Father and I are one”), 17:11 (“so that they may be one just as we are one”), and 8:58 (“before Abraham came into existence, I am”). The construction in John 1:1 c does not equate the Word with the person of God (this is ruled out by 1:1 b, “the Word was with God”); rather it affirms that the Word and God are one in essence .


Grk “He”; the referent (the Word) has been specified in the translation for clarity.


Or “made”; Grk “came into existence.”


Or “made”; Grk “nothing came into existence.”


moved the words to the beginning of v. 4 . In a detailed article K. Aland defended the change (“Eine Untersuchung zu Johannes 1, 3-4. Über die Bedeutung eines Punktes,” ZNW 59 [1968]: 174-209). He sought to prove that the attribution of ὃ γέγονεν ( }o gegonen ) to v. 3 began to be carried out in the 4th century in the Greek church. This came out of the Arian controversy, and was intended as a safeguard for doctrine. The change was unknown in the West. Aland is probably correct in affirming that the phrase was attached to v. 4 by the Gnostics and the Eastern Church; only when the Arians began to use the phrase was it attached to v. 3 . But this does not rule out the possibility that, by moving the words from v. 4 to v. 3 , one is restoring the original reading. Understanding the words as part of v. 3 is natural and adds to the emphasis which is built up there, while it also gives a terse, forceful statement in v. 4 . On the other hand, taking the phrase ὃ γέγονεν with v. 4 gives a complicated expression: C. K. Barrett says that both ways of understanding v. 4 with ὃ γέγονεν included “are almost impossibly clumsy” ( St. John , 157): “That which came into being – in it the Word was life”; “That which came into being – in the Word was its life.” The following stylistic points should be noted in the solution of this problem: (1) John frequently starts sentences with ἐν ( en ); (2) he repeats frequently (“nothing was created that has been created”); (3) 5:26 and 6:53 both give a sense similar to v. 4 if it is understood without the phrase; (4) it makes far better Johannine sense to say that in the Word was life than to say that the created universe (what was made, ὃ γέγονεν ) was life in him. In conclusion, the phrase is best taken with v. 3 . Schnackenburg, Barrett, Carson, Haenchen, Morris, KJV, and NIV concur (against Brown, Beasley-Murray, and NEB). The arguments of R. Schnackenburg, St. John , 1:239-40, are particularly persuasive. Or “made”; Grk “that has come into existence.”


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.) sn An allusion to Ps 36:9 , which gives significant OT background: “For with you is the fountain of life; In your light we see light.” In later Judaism, Bar 4:2 expresses a similar idea. Life, especially eternal life, will become one of the major themes of John’s Gospel.


Or “humanity”; Grk “of men” (but ἄνθρωπος [ anqrwpo" ] is used in a generic sense here, not restricted to males only, thus “mankind,” “humanity”).


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. sn The light shines on. The question of whether John has in mind here the preincarnate Christ or the incarnate Christ is probably too specific. The incarnation is not really introduced until v. 9 , but here the point is more general: It is of the very nature of light , that it shines .


Grk “and,” but the context clearly indicates a contrast, so this has been translated as an adversative use of καί ( kai ).


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.”


Grk “came for a testimony.” sn Witness is also one of the major themes of John’s Gospel. The Greek verb μαρτυρέω ( marturew ) occurs 33 times (compare to once in Matthew, once in Luke, 0 in Mark) and the noun μαρτυρία ( marturia ) 14 times (0 in Matthew, once in Luke, 3 times in Mark).


Or “to bear witness.”


Grk “all.”


Grk “every man” (but in a generic sense, “every person,” or “every human being”).


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. sn In v. 9 the world ( κόσμος , kosmos ) is mentioned for the first time. This is another important theme word for John. Generally, the world as a Johannine concept does not refer to the totality of creation (the universe), although there are exceptions at 11:9 . 17:5, 24, 21:25 , but to the world of human beings and human affairs. Even in 1:10 the world created through the Logos is a world capable of knowing (or reprehensibly not knowing) its Creator. Sometimes the world is further qualified as this world ( ὁ κόσμος οὗτος , Jo kosmos Joutos ) as in 8:23, 9:39, 11:9, 12:25, 31; 13:1, 16:11, 18:36 . This is not merely equivalent to the rabbinic phrase “this present age” ( ὁ αἰών οὗτος , Jo aiwn Joutos ) and contrasted with “the world to come.” For John it is also contrasted to a world other than this one, already existing; this is the lower world, corresponding to which there is a world above (see especially 8:23, 18:36 ). Jesus appears not only as the Messiah by means of whom an eschatological future is anticipated (as in the synoptic gospels) but also as an envoy from the heavenly world to this world .


Or “was made”; Grk “came into existence.”


Grk “and,” but in context this is an adversative use of καί ( kai ) and is thus translated “but.”


Or “know.”


Grk “to his own things.”


“People” is not in the Greek text but is implied.


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).


The Greek term translated “born” here also involves conception.


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.


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 .


Or “man’s.”


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).


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.


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 .


Grk “and tabernacled.” sn The Greek word translated took up residence ( σκηνόω , skhnow ) alludes to the OT tabernacle, where the Shekinah, the visible glory of God’s presence, resided. The author is suggesting that this glory can now be seen in Jesus (note the following verse). The verb used here may imply that the Shekinah glory that once was found in the tabernacle has taken up residence in the person of Jesus. Cf. also John 2:19-21 . The Word became flesh. This verse constitutes the most concise statement of the incarnation in the New Testament. John 1:1 makes it clear that the Logos was fully God, but 1:14 makes it clear that he was also fully human. A Docetic interpretation is completely ruled out. Here for the first time the Logos of 1:1 is identified as Jesus of Nazareth – the two are one and the same. Thus this is the last time the word logos is used in the Fourth Gospel to refer to the second person of the Trinity. From here on it is Jesus of Nazareth who is the focus of John’s Gospel.


Grk “and we saw.”


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 ).


Or “bore witness.”


Grk “and shouted out saying.” The participle λέγων ( legwn ) is redundant is English and has not been translated.


Or “has a higher rank than I.”


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). sn Earlier commentators (including Origen and Luther) took the words For we have all received from his fullness one gracious gift after another to be John the Baptist’s. Most modern commentators take them as the words of the author.


“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).


א * B C* L pc . The articular θεός is almost certainly a scribal emendation to the anarthrous θεός , for θεός without the article is a much harder reading. The external evidence thus strongly supports μονογενὴς θεός . Internally, although υἱός fits the immediate context more readily, θεός is much more difficult. As well, θεός also explains the origin of the other reading ( υἱός ), because it is difficult to see why a scribe who found υἱός in the text he was copying would alter it to θεός . Scribes would naturally change the wording to υἱός however, since μονογενὴς υἱός is a uniquely Johannine christological title (cf. John 3:16, 18 ; 1 John 4:9 ). But θεός as the older and more difficult reading is preferred. As for translation, it makes the most sense to see the word θεός as in apposition to μονογενής , and the participle ὁ ὤν ( Jo wn ) as in apposition to θεός , giving in effect three descriptions of Jesus rather than only two. (B. D. Ehrman, The Orthodox Corruption of Scripture , 81, suggests that it is nearly impossible and completely unattested in the NT for an adjective followed immediately by a noun that agrees in gender, number, and case, to be a substantival adjective: “when is an adjective ever used substantivally when it immediately precedes a noun of the same inflection?” This, however, is an overstatement. First, as Ehrman admits, μονογενής in John 1:14 is substantival. And since it is an established usage for the adjective in this context, one might well expect that the author would continue to use the adjective substantivally four verses later. Indeed, μονογενής is already moving toward a crystallized substantival adjective in the NT [cf. Luke 9:38 ; Heb 11:17 ]; in patristic Greek, the process continued [cf. PGL 881 s.v. 7 ]. Second, there are several instances in the NT in which a substantival adjective is followed by a noun with which it has complete concord: cf., e.g., Rom 1:30 ; Gal 3:9 ; 1 Tim 1:9 ; 2 Pet 2:5 .) The modern translations which best express this are the NEB (margin) and TEV. Several things should be noted: μονογενής alone, without υἱός , can mean “only son,” “unique son,” “unique one,” etc. (see 1:14 ). Furthermore, θεός is anarthrous. As such it carries qualitative force much like it does in 1:1 c, where θεὸς ἦν ὁ λόγος ( qeo" hn Jo logo" ) means “the Word was fully God” or “the Word was fully of the essence of deity.” Finally, ὁ ὤν occurs in Rev 1:4, 8; 4:8, 11:17; and 16:5 , but even more significantly in the LXX of Exod 3:14 . Putting all of this together leads to the translation given in the text. Or “The unique one.” For the meaning of μονογενής ( monogenh" ) see the note on “one and only” in 1:14 .


Grk “in the bosom of” (an idiom for closeness or nearness; cf. L&N 34.18; BDAG 556 s.v. κόλπος 1).


Grk “him”; the referent (God) has been specified in the translation for clarity.


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.


Grk “is.”


Or “witness.” sn John the Baptist’s testimony seems to take place over 3 days: day 1, John’s testimony about his own role is largely negative ( 1:19-28 ); day 2, John gives positive testimony about who Jesus is ( 1:29-34 ); day 3, John sends his own disciples to follow Jesus ( 1:35-40 ).


Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿ I ουδαῖοι ( 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.)


has πρὸς αὐτόν in brackets, indicating doubt as to the phrase’s authenticity.


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”). sn “ I am not the Christ. ” A 3rd century work, the pseudo-Clementine Recognitions (1.54 and 1.60 in the Latin text; the statement is not as clear in the Syriac version) records that John’s followers proclaimed him to be the Messiah. There is no clear evidence that they did so in the 1st century, however – but Luke 3:15 indicates some wondered. Concerning the Christ , the term χριστός ( cristos ) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name.


Grk “What then?” (an idiom).


The words “Tell us” are not in the Greek but are implied.


Grk “He”; the referent (John the Baptist) has been specified in the translation for clarity.


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.”


Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”). sn See the note on Christ in 1:20 .


Grk “answered them, saying.” The participle λέγων ( legwn ) is redundant in contemporary English and has not been translated.


Or “know.”


Grk “of whom I am not worthy.” sn The humility of John is evident in the statement I am not worthy . This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet.


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.


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.


“River” is not in the Greek text but is supplied for clarity.


Grk “he”; the referent (John) has been supplied in the translation for clarity.


Or “has a higher rank than I.”


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.


Grk “testified, saying.” The participle λέγων ( legwn ) is redundant in contemporary English and has not been translated.


Or “from the sky.” The Greek word οὐρανός ( ouranos ) may be translated “sky” or “heaven,” depending on the context.


sa and a [with slight variation]). Although the evidence for ἐκλεκτός is not as impressive as that for υἱός , the reading is found in early Alexandrian and Western witnesses. Turning to the internal evidence, “the Chosen One” clearly comes out ahead. “Son of God” is a favorite expression of the author (cf. 1:49; 3:18; 5:25; 10:36; 11:4, 27; 19:7; 20:31 ); further, there are several other references to “his Son,” “the Son,” etc. Scribes would be naturally motivated to change ἐκλεκτός to υἱός since the latter is both a Johannine expression and is, on the surface, richer theologically in 1:34 . On the other hand, there is not a sufficient reason for scribes to change υἱός to ἐκλεκτός . The term never occurs in John; even its verbal cognate ( ἐκλέγω , eklegw ) is never affirmed of Jesus in this Gospel. ἐκλεκτός clearly best explains the rise of υἱός . Further, the third reading (“Chosen Son of God”) is patently a conflation of the other two. It has all the earmarks of adding υἱός to ἐκλεκτός . Thus, ὁ υἱός τοῦ θεοῦ is almost certainly a motivated reading. As R. E. Brown notes ( John [AB], 1:57), “On the basis of theological tendency…it is difficult to imagine that Christian scribes would change ‘the Son of God’ to ‘God’s chosen one,’ while a change in the opposite direction would be quite plausible. Harmonization with the Synoptic accounts of the baptism (‘You are [This is] my beloved Son ’) would also explain the introduction of ‘the Son of God’ into John; the same phenomenon occurs in vi 69. Despite the weaker textual evidence, therefore, it seems best – with Lagrange, Barrett, Boismard, and others – to accept ‘God’s chosen one’ as original.”


“There” is not in the Greek text but is implied by current English idiom.


Grk “his”; the referent (John) has been specified in the translation for clarity.


Grk “And the two disciples heard him speaking.”


Grk “What are you seeking?”


Grk “He”; the referent (Jesus) has been specified in the translation for clarity.


Grk “said to them.”


Grk “about the tenth hour.” sn About four o’clock in the afternoon. What system of time reckoning is the author using? B. F. Westcott thought John, unlike the synoptic gospels, was using Roman time, which started at midnight ( St. John , 282). This would make the time 10 a.m., which would fit here. But later in the Gospel’s Passover account ( John 19:42 , where the sixth hour is on the “eve of the Passover”) it seems clear the author had to be using Jewish reckoning, which began at 6 a.m. This would make the time here in 1:39 to be 4 p.m. This may be significant: If the hour was late, Andrew and the unnamed disciple probably spent the night in the same house where Jesus was staying, and the events of 1:41-42 took place on the next day. The evidence for Westcott’s view, that the Gospel is using Roman time, is very slim. The Roman reckoning which started at midnight was only used by authorities as legal time (for contracts, official documents, etc.). Otherwise, the Romans too reckoned time from 6 a.m. (e.g., Roman sundials are marked VI, not XII, for noon).


Grk “who heard from John.”


Grk “him”; the referent (Jesus) has been specified in the translation for clarity.


892 al lat.


Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “the one who has been anointed.” sn This is a parenthetical note by the author. See the note on Christ in 1:20 .


Grk “He brought him”; both referents (Andrew, Simon) have been specified in the translation for clarity.


Ï ) read “Simon, the son of Jonah” here instead, but that is perhaps an assimilation to Matt 16:17 .


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.


Grk “and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


Grk “and Jesus said.”


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.


“Also” is not in the Greek text, but is implied.


Grk “And Nathanael.”


Grk “said to him.”


Grk “And Philip said to him.”


Grk “said about him.”


Or “treachery.” sn An allusion to Ps 32:2 .


Grk “answered and said to him.” This is somewhat redundant in English and has been simplified in the translation to “replied.”


Although βασιλεύς ( basileus ) lacks the article it is definite due to contextual and syntactical considerations. See ExSyn 263.


Grk “answered and said to him.” This has been simplified in the translation to “said to him.”


Grk “and he said to him.”


Grk “Truly, truly, I say to you.”


For location see Map1-C3 ; Map2-D2 ; Map3-C5 .


Grk “in Galilee, and Jesus’ mother.”


The word “left” is not in the Greek text but is implied. sn They have no wine left. On the backgrounds of this miracle J. D. M. Derrett pointed out among other things the strong element of reciprocity about weddings in the Ancient Near East. It was possible in certain circumstances to take legal action against the man who failed to provide an appropriate wedding gift. The bridegroom and family here might have been involved in a financial liability for failing to provide adequately for their guests (“Water into Wine,” BZ 7 [1963]: 80-97). Was Mary asking for a miracle? There is no evidence that Jesus had worked any miracles prior to this (although this is an argument from silence). Some think Mary was only reporting the situation, or (as Calvin thought) asking Jesus to give some godly exhortations to the guests and thus relieve the bridegroom’s embarrassment. But the words, and the reply of Jesus in v. 4 , seem to imply more. It is not inconceivable that Mary, who had probably been witness to the events of the preceding days, or at least was aware of them, knew that her son’s public career was beginning. She also knew the supernatural events surrounding his birth, and the prophetic words of the angel, and of Simeon and Anna in the temple at Jesus’ dedication. In short, she had good reason to believe Jesus to be the Messiah, and now his public ministry had begun. In this kind of context, her request does seem more significant.


Grk “and Jesus said to her.”


Grk “Woman, what to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί , γύναι ( ti emoi kai soi, gunai ) is Semitic in origin. The equivalent Hebrew expression in the Old Testament had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” ( Judg 11:12 , 2 Chr 35:21 , 1 Kgs 17:18 ). (2) When someone was asked to get involved in a matter he felt was no business of his, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” ( 2 Kgs 3:13 , Hos 14:8 ). Option (1) implies hostility, while option (2) implies merely disengagement. Mere disengagement is almost certainly to be understood here as better fitting the context (although some of the Greek Fathers took the remark as a rebuke to Mary, such a rebuke is unlikely).


Grk “my hour” (referring to the time of Jesus’ crucifixion and return to the Father). sn The Greek word translated time ( ὥρα , Jwra ) occurs in John 2:4; 4:21, 23; 5:25, 28, 29; 7:30; 8:20; 12:23, 27; 13:1; 16:25; and 17:1 . It is a reference to the special period in Jesus’ life when he was to leave this world and return to the Father ( 13:1 ); the hour when the Son of man is glorified ( 17:1 ). This is accomplished through his suffering, death, resurrection (and ascension – though this last is not emphasized by John). John 7:30 and 8:20 imply that Jesus’ arrest and death are included. John 12:23 and 17:1 , referring to the glorification of the Son, imply that the resurrection and ascension are included as part of the “hour.” In John 2:4 Jesus’ remark to his mother indicates that the time for this self-manifestation has not yet arrived; his identity as Messiah is not yet to be publicly revealed.


The pronoun “it” is not in the Greek text, but has been supplied. Direct objects in Greek were often omitted when clear from the context.


Grk “for the purification of the Jews.”


Grk “holding two or three metretes” (about 75 to 115 liters). Each of the pots held 2 or 3 μετρηταί ( metrhtai ). A μετρητῆς ( metrhths ) was about 9 gallons (40 liters); thus each jar held 18-27 gallons (80-120 liters) and the total volume of liquid involved was 108-162 gallons (480-720 liters). sn Significantly, these jars held water for Jewish ceremonial washing (purification rituals). The water of Jewish ritual purification has become the wine of the new messianic age. The wine may also be, after the fashion of Johannine double meanings, a reference to the wine of the Lord’s Supper. A number have suggested this, but there does not seem to be anything in the immediate context which compels this; it seems more related to how frequently a given interpreter sees references to the sacraments in John’s Gospel as a whole.


Grk “them” (it is clear from the context that the servants are addressed).


Or “the master of ceremonies.”


Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ ( de ) has not been translated here.


Grk “and he did not know where it came from.”


Grk “the head steward”; here the repetition of the phrase is somewhat redundant in English and the pronoun (“he”) is substituted in the translation.


Grk “every man” (in a generic sense).


Or “poorer.”


Grk “when they”; the referent (the guests) has been specified in the translation for clarity.


This sentence in Greek involves an object-complement construction. The force can be either “Jesus did this as,” or possibly “Jesus made this to be.” The latter translation accents not only Jesus’ power but his sovereignty too. Cf. also 4:54 where the same construction occurs.


Grk “in Cana of Galilee, and he revealed.”


Or “his disciples trusted in him,” or “his disciples put their faith in him.”


Grk “the Passover of the Jews.” This is first of at least three (and possibly four) Passovers mentioned in John’s Gospel. If it is assumed that the Passovers appear in the Gospel in their chronological order (and following a date of a.d. 33 for the crucifixion), this would be the Passover of the spring of a.d. 30, the first of Jesus’ public ministry. There is a clear reference to another Passover in 6:4 , and another still in 11:55, 12:1, 13:1, 18:28, 39, and 19:14 . The latter would be the Passover of a.d. 33. There is a possibility that 5:1 also refers to a Passover, in which case it would be the second of Jesus’ public ministry ( a.d. 31), while 6:4 would refer to the third ( a.d. 32) and the remaining references would refer to the final Passover at the time of the crucifixion. It is entirely possible, however, that the Passovers occurring in the Fourth Gospel are not intended to be understood as listed in chronological sequence. If the material of the Fourth Gospel originally existed in the form of homilies or sermons by the Apostle John on the life and ministry of Jesus, the present arrangement would not have to be in strict chronological order (it does not explicitly claim to be). In this case the Passover mentioned in 2:13 , for example, might actually be later in Jesus’ public ministry than it might at first glance appear. This leads, however, to a discussion of an even greater problem in the passage, the relationship of the temple cleansing in John’s Gospel to the similar account in the synoptic gospels.


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Grk “in the temple.” sn The merchants ( those who were selling ) would have been located in the Court of the Gentiles.


Grk “the money changers sitting”; the words “at tables” are not in the Greek text, but are implied.


Ï co). Internal evidence, though, leans toward the shorter reading. Scribes tended to add to the text, and the addition of ὡς here clearly softens the assertion of the evangelist: Instead of making a whip of cords, Jesus made “[something] like a whip of cords.”


Grk “the temple.”


Or (perhaps) “Stop making.”


Or “a house of merchants” (an allusion to Zech 14:21 ). sn A marketplace. Zech 14:20-21 , in context, is clearly a picture of the messianic kingdom. The Hebrew word translated “Canaanite” may also be translated “merchant” or “trader.” Read in this light, Zech 14:21 states that there will be no merchant in the house of the Lord in that day (the day of the Lord, at the establishment of the messianic kingdom). And what would Jesus’ words (and actions) in cleansing the temple have suggested to the observers? That Jesus was fulfilling messianic expectations would have been obvious – especially to the disciples, who had just seen the miracle at Cana with all its messianic implications.


Or “Fervent devotion to your house.”


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. 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.)


Grk “answered and said to him.”


Grk “answered and said to them.”


The imperative here is really more than a simple conditional imperative (= “if you destroy”); its semantic force here is more like the ironical imperative found in the prophets ( Amos 4:4 , Isa 8:9 ) = “Go ahead and do this and see what happens.”


See the note on this phrase in v. 18 .


A close parallel to the aorist οἰκοδομήθη ( oikodomhqh ) can be found in Ezra 5:16 (LXX), where it is clear from the following verb that the construction had not yet been completed. Thus the phrase has been translated “This temple has been under construction for forty-six years.” Some, however, see the term ναός ( naos ) here as referring only to the sanctuary and the aorist verb as consummative, so that the meaning would be “this temple was built forty-six years ago” (so ExSyn 560-61). Ultimately in context the logic of the authorities’ reply appears to fit more naturally if it compares length of time for original construction with length of time to reconstruct it.


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


The genitive “of his body” ( τοῦ σώματος αὐτοῦ , tou swmato" autou ) is a genitive of apposition, clarifying which temple Jesus was referring to. Thus, Jesus not only was referring to his physical resurrection, but also to his participation in the resurrection process. The New Testament thus records the Father, Son, and Holy Spirit as all performing the miracle of Christ's resurrection. sn Jesus was speaking about the temple of his body. For the author, the temple is not just the building, it is Jesus’ resurrected body . Compare the nonlocalized worship mentioned in John 4:21-23 , and also Rev 21:22 (there is to be no temple in the New Jerusalem; the Lord and the Lamb are its temple). John points to the fact that, as the place where men go in order to meet God, the temple has been supplanted and replaced by Jesus himself, in whose resurrected person people may now encounter God (see John 1:18, 14:6 ).


Or “statement”; Grk “word.”


Grk “he”; the referent (Jesus) has been specified in the translation for clarity.


Grk “all.” The word “people” has been supplied for clarity, since the Greek word πάντας ( pantas ) is masculine plural (thus indicating people rather than things).


The masculine form has been retained here in the translation to maintain the connection with “a man of the Pharisees” in 3:1 , with the understanding that the reference is to people of both genders.


See previous note on “man” in this verse.


Grk “a ruler of the Jews” (denoting a member of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews).


Grk “him”; the referent (Jesus) has been specified in the translation for clarity.


Or “during the night.” sn Possibly Nicodemus came … at night because he was afraid of public association with Jesus, or he wanted a lengthy discussion without interruptions; no explanation for the timing of the interview is given by the author. But the timing is significant for John in terms of the light-darkness motif – compare John 9:4, 11:10, 13:30 (especially), 19:39, and 21:3. Out of the darkness of his life and religiosity Nicodemus came to the Light of the world. The author probably had multiple meanings or associations in mind here, as is often the case.


Grk “Truly, truly, I say to you.”


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. sn Or born again. The Greek word ἄνωθεν ( anwqen ) can mean both “again” and “from above,” giving rise to Nicodemus’ misunderstanding about a second physical birth (v. 4 ).


The grammatical structure of the question in Greek presupposes a negative reply.


Or “born of water and wind” (the same Greek word, πνεύματος [ pneumatos ], may be translated either “spirit/Spirit” or “wind”). sn Jesus’ somewhat enigmatic statement points to the necessity of being born “from above,” because water and wind/spirit/Spirit come from above. Isaiah 44:3-5 and Ezek 37:9-10 are pertinent examples of water and wind as life-giving symbols of the Spirit of God in his work among people. Both occur in contexts that deal with the future restoration of Israel as a nation prior to the establishment of the messianic kingdom. It is therefore particularly appropriate that Jesus should introduce them in a conversation about entering the kingdom of God. Note that the Greek word πνεύματος is anarthrous (has no article) in v. 5 . This does not mean that spirit in the verse should be read as a direct reference to the Holy Spirit, but that both water and wind are figures (based on passages in the OT, which Nicodemus, the teacher of Israel should have known) that represent the regenerating work of the Spirit in the lives of men and women.


“All” has been supplied to indicate the plural pronoun in the Greek text.


Or “born again.” The same Greek word with the same double meaning occurs in v. 3 .


The same Greek word, πνεύματος ( pneumatos ), may be translated “wind” or “spirit.”


Grk “Nicodemus answered and said to him.”


Grk “Jesus answered and said to him.”


Here καί ( kai ) has been translated as “but” to show the contrast present in the context.


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).


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).


Grk “And no one.”


Grk “And just as.”


This is the first use of the term ζωὴν αἰώνιον ( zwhn aiwnion ) in the Gospel, although ζωή ( zwh ) in chap. is to be understood in the same way without the qualifying αἰώνιος ( aiwnios ). sn Some interpreters extend the quotation of Jesus’ words through v. 21 .


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.


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 ).


In John the word ἀπόλλυμι ( apollumi ) can mean either (1) to be lost (2) to perish or be destroyed, depending on the context.


Grk “judged.”


See the note on the term “one and only” in 3:16 .


Or “this is the reason for God judging,” or “this is how judgment works.”


Grk “and men,” but in a generic sense, referring to people of both genders (as “everyone” in v. 20 makes clear).


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.


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.


Or “people were continually coming.”


The words “to him” are not in the Greek text, but are implied.


A B L Ψ 33 1241 the majority of Byzantine minuscules and others}). Or “a certain Judean.” Here BDAG 478 s.v. ᾿Ιουδαίος 2.a states, “Judean (with respect to birth, nationality, or cult).” If the emphasis is simply on the individual’s origin, “Judean” would be preferable since it designates a nationality or place of origin. However, the mention of ceremonial washing in the context suggests the dispute was religious in nature, so “Jew” has been retained in the translation here.


Or “ceremonial cleansing,” or “purification.” sn What was the controversy concerning ceremonial washing ? It is not clear. Some have suggested that it was over the relative merits of the baptism of Jesus and John. But what about the ceremonial nature of the washing? There are so many unanswered questions here that even R. E. Brown (who does not usually resort to dislocations in the text as a solution to difficulties) proposes that this dialogue originally took place immediately after 1:19-34 and before the wedding at Cana. (Why else the puzzled hostility of the disciples over the crowds coming to Jesus?) Also, the synoptics imply John was imprisoned before Jesus began his Galilean ministry. At any rate, there is no reason to rearrange the material here – it occurs in this place for a very good reason. As far as the author is concerned, it serves as a further continuation of the point made to Nicodemus, that is, the necessity of being born “from above” ( 3:3 ). Note that John the Baptist describes Jesus as “the one who comes from heaven” in 3:31 ( ἄνωθεν [ anwqen ], the same word as in 3:3 ). There is another lexical tie to preceding material: The subject of the dispute, ceremonial washing ( 3:25 ), calls to mind the six stone jars of water changed to wine at the wedding feast in 2:6 , put there for “Jewish ceremonial washing.” This section ultimately culminates and concludes ideas begun in chap. and continued in chap. . Although the author does not supply details, one scenario would be this: The disciples of John, perplexed after this disagreement with an individual Jew (or with the Jewish authorities), came to John and asked about the fact that Jesus was baptizing and more and more were coming to him. John had been preaching a baptism of repentance for forgiveness of sin (see Mark 1:4 , Luke 3:3 ). Possibly what the Jew(s) reported to John’s disciples was that Jesus was now setting aside the Jewish purification rituals as unnecessary. To John’s disciples this might also be interpreted as: (a) a falling away from Judaism, and (b) a break with John’s own teaching. That Jesus could have said this is very evident from many incidents in his ministry in all the gospels. The thrust would be that outward cleansing (that is, observance of purification rituals) was not what made a person clean. A new heart within (that is, being born from above) is what makes a person clean. So John’s disciples came to him troubled about an apparent contradiction in doctrine though the explicit problem they mentioned is that Jesus was baptizing and multitudes were coming to him. (Whether Jesus was or was not baptizing really wasn’t the issue though, and John the Baptist knew that because he didn’t mention it in his reply. In 4:2 the author says that Jesus was not baptizing, but his disciples. That reference would seem to cover this incident as well, and so the disciples of John are just reporting what they have heard, or thought they heard.) The real point at issue is the authority of Jesus to “overturn” the system of ritual purification within Judaism. John replied to this question of the authority of Jesus in 3:27-36 . In 3:27-30 he reassured his disciples, reminding them that if more people were coming to Jesus, it did not threaten him at all, because “heaven” had ordained it to be so (v. 27 ). (After all, some of these very disciples of John had presumably heard him tell the Jewish delegation that he was not the Messiah but was sent before him, mentioned in .) Then John compared himself to the friend of the bridegroom who stands by and yet participates in the bridegroom’s joy (v. 29 ). John was completely content in his own position as forerunner and preparer of the way.


“River” is not in the Greek text but is supplied for clarity.


Grk “answered and said.”


Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”). sn See the note on Christ in 1:20 .


Grk “rejoices with joy” (an idiom).


Grk “Therefore this my joy is fulfilled.”


Or “is above all.”


Grk “speaks from the earth.”


bo). On balance, the longer reading should probably be considered authentic. Or “is above all.”


Or “is true.”


That is, Christ.


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.


Grk “has given all things into his hand” (an idiom).


Or “refuses to believe,” or “disobeys.”


Or “anger because of evil,” or “punishment.”


Or “resides.”


565 1241 al lat bo). On the other hand, this Gospel speaks of Jesus as Lord in the evangelist’s narrative descriptions elsewhere only in 11:2; 20:18, 20; 21:12 ; and probably 6:23 , preferring ᾿Ιησοῦς most of the time. This fact could be used to argue that scribes, acquainted with John’s style, changed κύριος to ᾿Ιησοῦς . But the immediate context generally is weighed more heavily than an author’s style. It is possible that neither word was in the original text and scribes supplied what they thought most appropriate (see TCGNT 176). But without ms evidence to this effect coupled with the harder reading ᾿Ιησοῦς , this conjecture must remain doubtful. All in all, it is best to regard ᾿Ιησοῦς as the original reading here.


Grk “Jesus”; the repetition of the proper name is somewhat redundant in English (see the beginning of the verse) and so the pronoun (“he”) has been substituted here.


Grk “was making.”


Grk “town of Samaria.” The noun Σαμαρείας ( Samareias ) has been translated as an attributive genitive.


(“on the ground”) may be correct.


Grk “the sixth hour.” sn It was about noon. The suggestion has been made by some that time should be reckoned from midnight rather than sunrise. This would make the time 6 a.m. rather than noon. That would fit in this passage but not in John 19:14 which places the time when Jesus is condemned to be crucified at “the sixth hour.”


Grk “a woman from Samaria.” According to BDAG 912 s.v. Σαμάρεια , the prepositional phrase is to be translated as a simple attributive: “ γυνὴ ἐκ τῆς Σαμαρείας a Samaritan woman J 4:7 .”


The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν ( pein ).


Grk “buy food.”


Or “a Judean.” Here BDAG 478 s.v. ᾿Ιουδαίος 2.a states, “Judean (with respect to birth, nationality, or cult).” The same term occurs in the plural later in this verse. In one sense “Judean” would work very well in the translation here, since the contrast is between residents of the two geographical regions. However, since in the context of this chapter the discussion soon becomes a religious rather than a territorial one (cf. vv. 19-26 ), the translation “Jew” has been retained here and in v. 22 .


“Water” is supplied as the understood direct object of the infinitive πεῖν ( pein ).


D. Daube (“Jesus and the Samaritan Woman: the Meaning of συγχράομαι [ Jn 4:7 ff],” JBL 69 [1950]: 137-47) suggests this meaning. sn The background to the statement use nothing in common is the general assumption among Jews that the Samaritans were ritually impure or unclean. Thus a Jew who used a drinking vessel after a Samaritan had touched it would become ceremonially unclean.


Grk “answered and said to her.”


Or “if you knew.”


This is a second class conditional sentence in Greek. sn The word translated living is used in Greek of flowing water, which leads to the woman’s misunderstanding in the following verse. She thought Jesus was referring to some unknown source of drinkable water.


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


has ἡ γυνή in brackets, indicating doubts as to their authenticity. For English stylistic reasons, the translation also includes “the woman” here.


The word for “well” has now shifted to φρέαρ ( frear , “cistern”); earlier in the passage it was πηγή ( phgh ).


The anaphoric article has been translated “this.”


Or “our forefather”; Grk “our father.”


Questions prefaced with μή ( mh ) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end. In this instance all of v. 12 is one question. It has been broken into two sentences for the sake of English style (instead of “for he” the Greek reads “who”).


Grk “will thirst.”


Grk “will never be thirsty forever.” The possibility of a later thirst is emphatically denied.


Or “well.” “Fountain” is used as the translation for πηγή ( phgh ) here since the idea is that of an artesian well that flows freely, but the term “artesian well” is not common in contemporary English.


The verb ἁλλομένου ( Jallomenou ) is used of quick movement (like jumping) on the part of living beings. This is the only instance of its being applied to the action of water. However, in the LXX it is used to describe the “Spirit of God” as it falls on Samson and Saul. See Judg 14:6, 19; 15:14; 1 Kgdms 10:2, 10 LXX (= 1 Sam 10:6, 10 ET); and Isa 35:6 (note context).


Grk “or come here to draw.”


The direct object of the infinitive ἀντλεῖν ( antlein ) is understood in Greek but supplied for clarity in the English translation.


pc ). It is unlikely that scribes would have deliberately expunged the name of Jesus from the text here, especially since it aids the reader with the flow of the dialogue. Further, that the name occurs both anarthrously and with the article suggests that it was a later addition. (For similar arguments, see the tc note on “woman” in 4:11 ).


Grk “come here” (“back” is implied).


Grk “answered and said to him.”


Grk “Well have you said.”


The word order in Jesus’ reply is reversed from the woman’s original statement. The word “husband” in Jesus’ reply is placed in an emphatic position.


Grk “the one you have.”


Grk “behold” or “perceive,” but these are not as common in contemporary English usage.


The word “people” is not in the Greek text, but is supplied to indicate that the Greek verb translated “say” is second person plural and thus refers to more than Jesus alone.


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Grk “an hour.”


The verb is plural.


The word “people” is not in the Greek text, but is supplied to indicate that the Greek verb translated “worship” is second person plural and thus refers to more than the woman alone.


Or “from the Judeans.” See the note on “Jew” in v. 9 .


“Here” is not in the Greek text but is supplied to conform to contemporary English idiom.


Or “as.” The object-complement construction implies either “as” or “to be.”


This is a double accusative construction of object and complement with τοιούτους ( toioutous ) as the object and the participle προσκυνοῦντας ( proskunounta" ) as the complement. sn The Father wants such people as his worshipers. Note how the woman has been concerned about where people ought to worship, while Jesus is concerned about who people ought to worship.


Here πνεῦμα ( pneuma ) is understood as a qualitative predicate nominative while the articular θεός ( qeos ) is the subject.


Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “the one who has been anointed.” sn The one called Christ . This is a parenthetical statement by the author. See the note on Christ in 1:20 .


Grk “that one.”


Or “he will announce to us.”


Grk “all things.”


Or “his disciples returned”; Grk “came” (“back” is supplied in keeping with English usage). Because of the length of the Greek sentence it is better to divide here and begin a new English sentence, leaving the καί ( kai ) before ἐθαύμαζον ( eqaumazon ) untranslated.


BDAG 444 s.v. θαυμάζω 1.a. γ has “be surprised that” followed by indirect discourse. The context calls for a slightly stronger wording.


The ὅτι ( Joti ) could also be translated as declarative (“that he had been speaking with a woman”) but since this would probably require translating the imperfect verb as a past perfect (which is normal after a declarative ὅτι ), it is preferable to take this ὅτι as causal.