Introduction to John

Overview of John

• A. Prologue: The Word Became Flesh and Resided Among Humans (1:1-18)

  • The Word was in the beginning with God and was a god (1:1, 2)

  • The Word was used by God to create all other things (1:3a)

  • Life and light came into existence by means of the Word (1:3b-5)

  • John the Baptist to bear witness about the light (1:6-8)

  • The true light comes into the world but is rejected by many (1:9-11)

  • Those who receive the Word in faith become God’s children (1:12, 13)

  • The Word, full of divine favor and truth, reveals the Father, whom no man has seen (1:14-18)

• B. The Witness John the Baptist Gave About Jesus (1:19-34)

  • John admits that he is not the Christ but someone crying out in the wilderness (1:19-28)

  • John introduces Jesus to mankind as “the Lamb of God” (1:29-31)

  • John bears witness about the spirit descending on Jesus and foretells baptism with holy spirit (1:32-34)

• C. Jesus’ First Disciples (1:35-51)

  • John’s disciples follow Jesus; Andrew directs his brother Peter to Jesus (1:35-42)

  • Philip and Nathanael become Jesus’ disciples (1:43-51)

• D. The Beginning of Jesus’ Miracles; From About the Time of Passover 30 C.E. Onward (2:1–3:36)

  • Jesus turns water into wine at a wedding in Cana of Galilee (2:1-12)

  • Jesus cleanses the temple in Jerusalem (2:13-17)

  • Jesus speaks to opposing Jews about raising up the temple in three days (2:18-22)

  • Many put faith in Jesus because of the signs he performs (2:23-25)

  • Jesus explains birth from water and spirit to Nicodemus (3:1-13)

  • The Son of man to be lifted up as was the serpent in the wilderness (3:14, 15)

  • God sent his only-begotten Son, not to judge the world, but to save it (3:16-21)

  • John’s final witness about Jesus (3:22-30)

  • Exercising faith in the Son, who comes from above, means everlasting life (3:31-36)

• E. Jesus Passes Through Samaria on His Way to Galilee (4:1-54)

  • Jesus, tired out, arrives at Jacob’s well in Sychar, Samaria (4:1-6)

  • Jesus strikes up a conversation with a Samaritan woman (4:7-15)

  • Jesus teaches the Samaritan woman about true worship (4:16-24)

  • Jesus reveals to the Samaritan woman that he is the Messiah (4:25, 26)

  • The Samaritan woman witnesses to others (4:27-30)

  • Jesus compares doing God’s will to food; he talks about spiritual harvest (4:31-38)

  • Many Samaritans believe in Jesus as “the savior of the world” (4:39-42)

  • Jesus heals an official’s son in Cana of Galilee (4:43-54)

• F. Jesus’ Ministry From About the Time of a Festival of the Jews, Most Likely Passover 31 C.E., Onward (5:1-47)

  • Jesus heals a sick man on the Sabbath at the pool of Bethzatha (5:1-18)

  • Jesus speaks about authority given to him by his Father (5:19-24)

  • Spiritually dead who pay attention to Jesus’ voice will live (5:25-27)

  • Those dead in the memorial tombs will be resurrected (5:28-30)

  • John the Baptist, the works of Jesus, the Father, and the Scriptures all bear witness about Jesus (5:31-47)

• G. From About the Time of Passover 32 C.E. Onward (6:1–7:1)

  • Jesus feeds about 5,000 men at the Sea of Galilee (6:1-13)

  • Jesus withdraws when people attempt to make him king (6:14, 15)

  • Jesus walks on water (6:16-21)

  • Jesus urges people to work for the food that remains for everlasting life (6:22-27)

  • Jesus is “the bread of life” (6:28-59)

  • Many disciples take offense at Jesus’ words, but Peter acknowledges that Jesus is “the Holy One of God” (6:60–7:1)

• H. From About the Time of the Festival of Tabernacles 32 C.E. Onward (7:2–9:41)

  • Jesus’ brothers go up to the festival; Jesus delays and arrives in secret (7:2-13)

  • Jesus teaches at the temple during the festival (7:14-24)

  • People have different opinions about the Christ (7:25-52)

  • The Father bears witness about Jesus, “the light of the world” (8:12-30)

  • Jesus’ true disciples will know the truth (8:31, 32)

  • Children of Abraham do the works of Abraham (8:33-41)

  • Children of the Devil do the desires of the Devil (8:42-47)

  • Jesus and Abraham (8:48-59)

  • Jesus heals a man born blind (9:1-12)

  • Healed man questioned by the Pharisees (9:13-34)

  • Blindness of the Pharisees (9:35-41)

• I. From About the Time of the Festival of Dedication 32 C.E. to Nisan 10, 33 C.E. (10:1–12:50)

  • Illustration of the shepherd and the sheepfolds (10:1-18)

  • Many Jews refuse to believe (10:19-26)

  • Jesus and his Father unified in caring for their sheep (10:27-30)

  • Jews try to seize Jesus (10:31-39)

  • Many people across the Jordan put faith in Jesus (10:40-42)

  • Death of Lazarus (11:1-16)

  • Jesus comforts Martha and Mary (11:17-37)

  • Jesus resurrects Lazarus (11:38-44)

  • Religious leaders plot to kill Jesus (11:45-57)

  • Mary pours oil on Jesus’ feet (12:1-11)

  • Jesus’ triumphal entry into Jerusalem (12:12-19)

  • Jesus foretells his imminent death (12:20-27)

  • A voice comes out of heaven (12:28)

  • Jews’ lack of faith fulfills prophecy (12:29-43)

  • Jesus came to save the world (12:44-50)

• J. Jesus’ Last Passover and His Parting Counsel to His Disciples (13:1–17:26)

  • Jesus washes his disciples’ feet (13:1-20)

  • Jesus identifies his betrayer, Judas Iscariot (13:21-30)

  • Jesus gives a new commandment (13:31-35)

  • Jesus foretells Peter’s threefold denial (13:36-38)

  • Jesus is the only way of approach to the Father (14:1-14)

  • Jesus promises holy spirit as a helper (14:15-31)

  • Illustration of the true vine (15:1-10)

  • Command to show Christlike love (15:11-17)

  • The world hates Jesus and his disciples (15:18-27)

  • Jesus’ disciples may face death (16:1-4a)

  • Jesus will send the holy spirit (16:4b-16)

  • The disciples’ sorrow will turn into joy (16:17-24)

  • Jesus’ conquest over the world (16:25-33)

  • Jesus prays in behalf of his disciples, present and future (17:1-26)

• K. Jesus Betrayed, Arrested, Tried, and Executed (18:1–19:42)

  • Judas Iscariot betrays Jesus (18:1-9)

  • Peter uses a sword and cuts off the ear of Malchus (18:10, 11)

  • Jesus taken to chief priest Annas (18:12-14)

  • Peter’s first denial of Jesus (18:15-18)

  • Jesus before Annas (18:19-24)

  • Peter’s second and third denials of Jesus (18:25-27)

  • Jesus before Pilate; the issue of kingship (18:28-40)

  • Jesus scourged and mocked (19:1-7)

  • Pilate seeks to release Jesus but yields to the Jews (19:8-16a)

  • Jesus nailed to a stake at Golgotha (19:16b-22)

  • Soldiers fulfill prophecy about Jesus’ garments (19:23, 24)

  • Jesus’ provision for his mother (19:25-27)

  • Jesus fulfills prophecy and dies (19:28-30)

  • Soldiers fulfill scriptures regarding Jesus’ death (19:31-37)

  • Jesus’ burial (19:38-42)

• L. Appearances of the Resurrected Christ (20:1–21:25)

  • Disciples find Jesus’ tomb empty (20:1-10)

  • Two angels and Jesus appear to Mary Magdalene (20:11-18)

  • Jesus appears to his disciples behind locked doors (20:19-23)

  • Thomas doubts but is later convinced (20:24-29)

  • John explains the purpose of “this scroll” (20:30, 31)

  • Jesus appears to his disciples in Galilee (21:1-14)

  • Peter affirms his love for Jesus (21:15-19)

  • Jesus foretells future of beloved disciple (21:20-23)

  • Final remarks on writership (21:24, 25)

ACCORDING TO JOHN

1 In the beginning was the Word,+ and the Word was with God,+ and the Word was a god.+ 2 This one was in the beginning with God.+ 3 All things came into existence through him,+ and apart from him not even one thing came into existence.

What has come into existence 4 by means of him was life, and the life was the light of men.*+ 5 And the light is shining in the darkness,+ but the darkness has not overpowered it.

6 There came a man who was sent as a representative of God; his name was John.+ 7 This man came as a witness, in order to bear witness about the light,+ so that people of all sorts might believe through him. 8 He was not that light,+ but he was meant to bear witness about that light.+

9 The true light that gives light to every sort of man was about to come into the world.+ 10 He was in the world,+ and the world came into existence through him,+ but the world did not know* him. 11 He came to his own home, but his own people did not accept him.+ 12 However, to all who did receive him, he gave authority to become God’s children,+ because they were exercising faith in his name.+ 13 And they were born, not from blood or from a fleshly will or from man’s will, but from God.+

14 So the Word became flesh+ and resided among us, and we had a view of his glory, a glory such as belongs to an only-begotten son+ from a father; and he was full of divine favor and truth.+ 15 (John bore witness about him, yes, he cried out: “This was the one of whom I said, ‘The one coming behind me has advanced in front of me, for he existed before me.’”)+ 16 For we all received from his fullness, even undeserved kindness upon undeserved kindness. 17 Because the Law was given through Moses,+ the undeserved kindness+ and the truth came to be through Jesus Christ.+ 18 No man has seen God at any time;+ the only-begotten god+ who is at the Father’s side+ is the one who has explained Him.+

19 This is the witness John gave when the Jews sent priests and Levites from Jerusalem to ask him: “Who are you?”+ 20 And he admitted it and did not deny it, saying: “I am not the Christ.”+ 21 And they asked him: “What, then? Are you E·liʹjah?”+ He replied: “I am not.”+ “Are you the Prophet?”+ And he answered: “No!” 22 So they said to him: “Who are you? Tell us so that we may give an answer to those who sent us. What do you say about yourself?” 23 He said: “I am a voice of someone crying out in the wilderness, ‘Make the way of Jehovah straight,’+ just as Isaiah the prophet said.”+ 24 Now those sent were from the Pharisees. 25 So they questioned him and said to him: “Why, then, do you baptize if you are not the Christ or E·liʹjah or the Prophet?” 26 John answered them: “I baptize in water. One is standing among you whom you do not know, 27 the one coming behind me, the lace of whose sandal I am not worthy to untie.”+ 28 These things took place in Bethʹa·ny across the Jordan, where John was baptizing.+

29 The next day he saw Jesus coming toward him, and he said: “See, the Lamb+ of God who takes away the sin+ of the world!+ 30 This is the one about whom I said: ‘Behind me there comes a man who has advanced in front of me, for he existed before me.’+ 31 Even I did not know him, but the reason why I came baptizing in water was so that he might be made manifest to Israel.”+ 32 John also bore witness, saying: “I viewed the spirit coming down as a dove out of heaven, and it remained upon him.+ 33 Even I did not know him, but the very One who sent me to baptize in water said to me: ‘Whoever it is upon whom you see the spirit coming down and remaining,+ this is the one who baptizes in holy spirit.’+ 34 And I have seen it, and I have given witness that this one is the Son of God.”+

35 Again the next day, John was standing with two of his disciples, 36 and as he looked at Jesus walking, he said: “See, the Lamb+ of God!” 37 When the two disciples heard him say this, they followed Jesus. 38 Then Jesus turned, and seeing them following, he said to them: “What are you looking for?” They said to him: “Rabbi (which means, when translated, “Teacher”), where are you staying?” 39 He said to them: “Come, and you will see.” So they went and saw where he was staying, and they stayed with him that day; it was about the tenth hour. 40 Andrew,+ the brother of Simon Peter, was one of the two who heard what John said and followed Jesus. 41 He first found* his own brother Simon and said to him: “We have found the Mes·siʹah”+ (which means, when translated, “Christ”),+ 42 and he led him to Jesus. When Jesus looked at him, he said: “You are Simon,+ the son of John; you will be called Ceʹphas” (which is translated “Peter”).+

43 The next day he wanted to leave for Galʹi·lee. Jesus then found Philip+ and said to him: “Be my follower.” 44 Now Philip was from Beth·saʹi·da, from the city of Andrew and Peter. 45 Philip found Na·thanʹa·el+ and said to him: “We have found the one of whom Moses, in the Law, and the Prophets wrote:+ Jesus, the son of Joseph,+ from Nazʹa·reth.” 46 But Na·thanʹa·el said to him: “Can anything good come out of Nazʹa·reth?”+ Philip said to him: “Come and see.” 47 Jesus saw Na·thanʹa·el coming toward him and said about him: “See, truly an Israelite in whom there is no deceit.”+ 48 Na·thanʹa·el said to him: “How do you know me?” Jesus answered him: “Before Philip called you, while you were under the fig tree, I saw you.” 49 Na·thanʹa·el responded: “Rabbi, you are the Son of God, you are King of Israel.”+ 50 Jesus answered him: “Do you believe because I told you I saw you under the fig tree? You will see things greater than these.” 51 He then said to him: “Most truly I say to you men, you will see heaven opened up and the angels of God ascending and descending to the Son of man.”+

2 And on the third day a marriage feast took place in Caʹna+ of Galʹi·lee, and the mother of Jesus was there. 2 Jesus and his disciples were also invited to the marriage feast.

3 When the wine ran short, the mother of Jesus said to him: “They have no wine.” 4 But Jesus said to her: “Woman, why is that of concern to me and to you? My hour has not yet come.” 5 His mother said to those serving: “Do whatever he tells you.” 6 Now there were six stone water jars sitting there as required by the purification rules of the Jews,+ each able to hold two or three liquid measures. 7 Jesus said to them: “Fill the jars with water.” So they filled them to the brim. 8 Then he said to them: “Now draw some out and take it to the director of the feast.” So they took it. 9 When the director of the feast tasted the water that had now been turned into wine, not knowing where it came from (although the servants who had drawn out the water knew), the director of the feast called the bridegroom 10 and said to him: “Everyone else puts out the fine wine first, and when people are intoxicated, the inferior. You have saved the fine wine until now.” 11 Jesus did this in Caʹna of Galʹi·lee as the beginning of his signs, and he made his glory manifest,+ and his disciples put their faith in him.

12 After this he and his mother and his brothers+ and his disciples went down to Ca·perʹna·um,+ but they did not stay there many days.

13 Now the Passover+ of the Jews was near, and Jesus went up to Jerusalem. 14 He found in the temple those selling cattle and sheep and doves,+ and the money brokers in their seats. 15 So after making a whip of ropes, he drove all those with the sheep and cattle out of the temple, and he poured out the coins of the money changers and overturned their tables.+ 16 And he said to those selling the doves: “Take these things away from here! Stop making the house of my Father a house of commerce!”+ 17 His disciples recalled that it is written: “The zeal for your house will consume me.”+

18 Therefore, in response the Jews said to him: “What sign can you show us,+ since you are doing these things?” 19 Jesus replied to them: “Tear down this temple, and in three days I will raise it up.”+ 20 The Jews then said: “This temple was built in 46 years, and will you raise it up in three days?” 21 But he was talking about the temple of his body.+ 22 When, though, he was raised up from the dead, his disciples recalled that he used to say this,+ and they believed the scripture and what Jesus had spoken.

23 However, when he was in Jerusalem at the festival of the Passover, many people put their faith in his name when they saw the signs that he was performing.+ 24 But Jesus would not entrust himself to them because he knew them all 25 and because he did not need to have anyone bear witness about man, for he knew what was in man.+

3 There was a man of the Pharisees named Nic·o·deʹmus,+ a ruler of the Jews. 2 This one came to him in the night+ and said to him: “Rabbi,+ we know that you have come from God as a teacher, for no one can perform these signs+ that you perform unless God is with him.”+ 3 In response Jesus said to him: “Most truly I say to you, unless anyone is born again,+ he cannot see the Kingdom of God.”+ 4 Nic·o·deʹmus said to him: “How can a man be born when he is old? He cannot enter into the womb of his mother a second time and be born, can he?” 5 Jesus answered: “Most truly I say to you, unless anyone is born from water+ and spirit,+ he cannot enter into the Kingdom of God. 6 What has been born from the flesh is flesh, and what has been born from the spirit is spirit. 7 Do not be amazed because I told you: You people must be born again.+ 8 The wind blows where it wants to, and you hear the sound of it, but you do not know where it comes from and where it is going. So it is with everyone who has been born from the spirit.”+

9 In answer Nic·o·deʹmus said to him: “How can these things be?” 10 Jesus replied: “Are you a teacher of Israel and yet do not know these things? 11 Most truly I say to you, what we know we speak, and what we have seen we bear witness to,+ but you do not receive the witness we give.+ 12 If I have told you earthly things and you still do not believe, how will you believe if I tell you heavenly things?+ 13 Moreover, no man has ascended into heaven+ but the one who descended from heaven,+ the Son of man. 14 And just as Moses lifted up the serpent in the wilderness,+ so the Son of man must be lifted up,+ 15 so that everyone believing in him may have everlasting life.+

16 “For God loved the world so much that he gave his only-begotten Son,+ so that everyone exercising faith in him might not be destroyed but have everlasting life.+ 17 For God did not send his Son into the world for him to judge the world, but for the world to be saved through him.+ 18 Whoever exercises faith in him is not to be judged.+ Whoever does not exercise faith has been judged already, because he has not exercised faith in the name of the only-begotten Son of God.+ 19 Now this is the basis for judgment: that the light has come into the world,+ but men* have loved the darkness rather than the light, for their works were wicked.+ 20 For whoever practices vile things hates the light and does not come to the light, so that his works may not be reproved.* 21 But whoever does what is true comes to the light,+ so that his works may be made manifest as having been done in harmony with God.”

22 After this Jesus and his disciples went into the Ju·deʹan countryside, and there he spent some time with them and was baptizing.+ 23 But John too was baptizing in Aeʹnon near Saʹlim, because there was a great quantity of water there,+ and people kept coming and were being baptized;+ 24 for John had not yet been thrown into prison.+

25 Now the disciples of John had a dispute with a Jew concerning purification. 26 So they came to John and said to him: “Rabbi, the man who was with you across the Jordan, about whom you bore witness,+ see, this one is baptizing, and all are going to him.” 27 In answer John said: “A man cannot receive a single thing unless it has been given him from heaven. 28 You yourselves bear me witness that I said, ‘I am not the Christ,+ but I have been sent ahead of that one.’+ 29 Whoever has the bride is the bridegroom.+ But the friend of the bridegroom, when he stands and hears him, has a great deal of joy on account of the voice of the bridegroom. So my joy has been made complete. 30 That one must keep on increasing, but I must keep on decreasing.”+

31 The one who comes from above+ is over all others.* The one who is from the earth is from the earth and speaks of things of the earth. The one who comes from heaven is over all others.+ 32 He bears witness to what he has seen and heard,+ but no man accepts his witness.+ 33 Whoever has accepted his witness has put his seal to it that God is true.+ 34 For the one whom God sent speaks the sayings of God,+ for He does not give the spirit sparingly.* 35 The Father loves the Son+ and has given all things into his hand.+ 36 The one who exercises faith in the Son has everlasting life;+ the one who disobeys the Son will not see life,+ but the wrath of God remains upon him.+

4 When the Lord became aware that the Pharisees had heard that Jesus was making and baptizing+ more disciples than John— 2 although Jesus himself did no baptizing but his disciples did— 3 he left Ju·deʹa and departed again for Galʹi·lee.+ 4 But it was necessary for him to go through Sa·marʹi·a. 5 So he came to a city of Sa·marʹi·a called Syʹchar, near the field that Jacob had given to his son Joseph.+ 6 In fact, Jacob’s well was there.+ Now Jesus, tired out as he was from the journey, was sitting at the well. It was about the sixth hour.

7 A woman of Sa·marʹi·a came to draw water. Jesus said to her: “Give me a drink.” 8 (For his disciples had gone off into the city to buy food.) 9 So the Sa·marʹi·tan woman said to him: “How is it that you, despite being a Jew, ask me for a drink even though I am a Sa·marʹi·tan woman?” (For Jews have no dealings with Sa·marʹi·tans.)+ 10 In answer Jesus said to her: “If you had known of the free gift of God+ and who it is who says to you, ‘Give me a drink,’ you would have asked him, and he would have given you living water.”+ 11 She said to him: “Sir, you do not even have a bucket for drawing water, and the well is deep. From what source, then, do you have this living water? 12 You are not greater than our forefather Jacob, who gave us the well and who together with his sons and his cattle drank out of it, are you?” 13 In answer Jesus said to her: “Everyone drinking from this water will get thirsty again. 14 Whoever drinks from the water that I will give him will never get thirsty at all,+ but the water that I will give him will become in him a spring of water bubbling up to impart everlasting life.”+ 15 The woman said to him: “Sir, give me this water, so that I may neither thirst nor keep coming over to this place to draw water.”

16 He said to her: “Go, call your husband and come to this place.” 17 The woman replied: “I do not have a husband.” Jesus said to her: “You are right in saying, ‘I do not have a husband.’ 18 For you have had five husbands, and the man you now have is not your husband. This you have said truthfully.” 19 The woman said to him: “Sir, I see that you are a prophet.+ 20 Our forefathers worshipped on this mountain, but you people say that in Jerusalem is the place where people must worship.”+ 21 Jesus said to her: “Believe me, woman, the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father. 22 You worship what you do not know;+ we worship what we know, because salvation begins with the Jews.+ 23 Nevertheless, the hour is coming, and it is now, when the true worshippers will worship the Father with spirit and truth, for indeed, the Father is looking for ones like these to worship him.+ 24 God is a Spirit,+ and those worshipping him must worship with spirit and truth.”+ 25 The woman said to him: “I know that Mes·siʹah is coming, who is called Christ. Whenever that one comes, he will declare all things to us openly.”+ 26 Jesus said to her: “I am he, the one speaking to you.”+

27 Just then his disciples arrived, and they were surprised because he was speaking with a woman. Of course, no one said: “What are you looking for?” or “Why are you talking to her?” 28 So the woman left her water jar and went off into the city and told the people: 29 “Come and see a man who told me everything I did. Could this not perhaps be the Christ?” 30 They left the city and began coming to him.

31 Meanwhile, the disciples were urging him: “Rabbi,+ eat.” 32 But he said to them: “I have food to eat that you do not know about.” 33 So the disciples said to one another: “No one brought him anything to eat, did he?” 34 Jesus said to them: “My food is to do the will of him who sent me+ and to finish his work.+ 35 Do you not say that there are yet four months before the harvest comes? Look! I say to you: Lift up your eyes and view the fields, that they are white for harvesting.+ Already 36 the reaper is receiving wages and gathering fruit for everlasting life, so that the sower and the reaper may rejoice together.+ 37 For in this respect the saying is true: One is the sower and another the reaper. 38 I sent you to reap what you did not labor on. Others have labored, and you have entered into the benefit of their labor.”

39 Many of the Sa·marʹi·tans from that city put faith in him because of the word of the woman who bore witness, saying: “He told me all the things I did.”+ 40 So when the Sa·marʹi·tans came to him, they asked him to stay with them, and he stayed there two days. 41 As a result, many more believed because of what he said, 42 and they said to the woman: “We no longer believe just because of what you said; for we have heard for ourselves, and we know that this man really is the savior of the world.”+

43 After the two days, he left there for Galʹi·lee. 44 Jesus himself, however, bore witness that a prophet has no honor in his own homeland.+ 45 So when he arrived in Galʹi·lee, the Gal·i·leʹans welcomed him, because they had seen all the things he did in Jerusalem at the festival,+ for they too had gone to the festival.+

46 Then he came again to Caʹna of Galʹi·lee, where he had turned the water into wine.+ Now there was a royal official whose son was sick in Ca·perʹna·um. 47 When this man heard that Jesus had come out of Ju·deʹa into Galʹi·lee, he went to him and asked him to come down and heal his son, for he was at the point of dying. 48 But Jesus said to him: “Unless you people see signs and wonders, you will never believe.”+ 49 The royal official said to him: “Lord, come down before my young child dies.” 50 Jesus said to him: “Go your way; your son lives.”+ The man believed the word that Jesus spoke to him, and he left. 51 But while he was on his way down, his slaves met him to say that his boy was alive.* 52 So he asked them at what hour he got better. They replied to him: “The fever left him yesterday at the seventh hour.”+ 53 The father then knew that it was in the very hour that Jesus had said to him: “Your son lives.”+ So he and his whole household believed. 54 This was the second sign+ Jesus performed when he came from Ju·deʹa into Galʹi·lee.

5 After this there was a festival+ of the Jews, and Jesus went up to Jerusalem. 2 Now in Jerusalem at the Sheep Gate+ is a pool called in Hebrew Beth·zaʹtha, with five colonnades. 3 Within these a multitude of the sick, blind, lame, and those with withered* limbs were lying down. 4 —— 5 But one man was there who had been sick for 38 years. 6 Seeing this man lying there and being aware that he had already been sick for a long time, Jesus said to him: “Do you want to get well?”+ 7 The sick man answered him: “Sir, I do not have anyone to put me into the pool when the water is stirred up, but while I am on my way, another steps down ahead of me.” 8 Jesus said to him: “Get up! Pick up your mat and walk.”+ 9 And the man immediately got well, and he picked up his mat and began to walk.

That day was the Sabbath.+ 10 So the Jews began to say to the cured man: “It is the Sabbath, and it is not lawful for you to carry the mat.”+ 11 But he answered them: “The same one who made me well said to me, ‘Pick up your mat and walk.’” 12 They asked him: “Who is the man who told you, ‘Pick it up and walk’?” 13 But the healed man did not know who he was, for Jesus had slipped away into the crowd that was there.

14 After this Jesus found him in the temple and said to him: “See, you have become well. Do not sin anymore, so that something worse does not happen to you.” 15 The man went away and told the Jews that it was Jesus who had made him well. 16 For this reason the Jews were persecuting Jesus, because he was doing these things during the Sabbath.+ 17 But he answered them: “My Father has kept working until now, and I keep working.”+ 18 This is why the Jews began seeking all the more to kill him, because not only was he breaking the Sabbath but he was also calling God his own Father, making himself equal to God.+

19 Therefore, in response Jesus said to them: “Most truly I say to you, the Son cannot do a single thing of his own initiative, but only what he sees the Father doing.+ For whatever things that One does, these things the Son does also in like manner. 20 For the Father has affection for the Son+ and shows him all the things he himself does, and he will show him works greater than these, so that you may marvel.+ 21 For just as the Father raises the dead up and makes them alive,+ so the Son also makes alive whomever he wants to.+ 22 For the Father judges no one at all, but he has entrusted all the judging to the Son,+ 23 so that all may honor the Son just as they honor the Father. Whoever does not honor the Son does not honor the Father who sent him.+ 24 Most truly I say to you, whoever hears my word and believes the One who sent me has everlasting life,+ and he does not come into judgment but has passed over from death to life.+

25 “Most truly I say to you, the hour is coming, and it is now, when the dead will hear the voice of the Son of God, and those who have paid attention will live. 26 For just as the Father has life in himself,+ so he has granted also to the Son to have life in himself.+ 27 And he has given him authority to do judging,+ because he is the Son of man.+ 28 Do not be amazed at this, for the hour is coming in which all those in the memorial tombs will hear his voice+ 29 and come out, those who did good things to a resurrection of life, and those who practiced vile things to a resurrection of judgment.+ 30 I cannot do a single thing of my own initiative. Just as I hear, I judge, and my judgment is righteous+ because I seek, not my own will, but the will of him who sent me.+

31 “If I alone bear witness about myself, my witness is not true.+ 32 There is another who bears witness about me, and I know that the witness he bears about me is true.+ 33 You have sent men to John, and he has borne witness to the truth.+ 34 However, I do not accept the witness from man, but I say these things so that you may be saved. 35 That man was a burning and shining lamp, and for a short time you were willing to rejoice greatly in his light.+ 36 But I have the witness greater than that of John, for the very works that my Father assigned me to accomplish, these works that I am doing, bear witness that the Father sent me.+ 37 And the Father who sent me has himself borne witness about me.+ You have neither heard his voice at any time nor seen his form,+ 38 and you do not have his word residing in you, because you do not believe the very one whom he sent.

39 “You are searching the Scriptures+ because you think that you will have everlasting life by means of them; and these are the very ones that bear witness about me.+ 40 And yet you do not want to come to me+ so that you may have life. 41 I do not accept glory from men,* 42 but I well know that you do not have the love of God in you. 43 I have come in the name of my Father, but you do not receive me. If someone else came in his own name, you would receive that one. 44 How can you believe, when you are accepting glory from one another+ and you are not seeking the glory that is from the only God?+ 45 Do not think that I will accuse you to the Father; there is one who accuses you, Moses,+ in whom you have put your hope. 46 In fact, if you believed Moses, you would believe me, for he wrote about me.+ 47 But if you do not believe his writings, how will you believe what I say?”+

6 After this Jesus set out across the Sea of Galʹi·lee, or Ti·beʹri·as.+ 2 And a large crowd kept following him,+ because they were observing the miraculous signs he was performing in healing the sick.+ 3 So Jesus went up on a mountain and sat down there with his disciples. 4 Now the Passover,+ the festival of the Jews, was near. 5 When Jesus raised his eyes and saw that a large crowd was coming to him, he said to Philip:+ “Where will we buy bread for these people to eat?”+ 6 However, he was saying this to test him, for he knew what he was about to do. 7 Philip answered him: “Two hundred de·narʹi·i worth of bread is not enough for each of them to get even a little.” 8 One of his disciples, Andrew, Simon Peter’s brother, said to him: 9 “Here is a little boy who has five barley loaves and two small fish. But what are these among so many?”+

10 Jesus said: “Have the people sit down.” As there was a lot of grass in that place, the men sat down there, about 5,000 in number.+ 11 Jesus took the bread, and after giving thanks, he distributed it to those who were sitting there; he did likewise with the small fish, and they had as much as they wanted. 12 But when they had eaten their fill, he said to his disciples: “Gather together the fragments left over, so that nothing is wasted.” 13 So they gathered them together and filled 12 baskets with fragments left over by those who had eaten from the five barley loaves.

14 When the people saw the sign he performed, they began to say: “This really is the Prophet who was to come into the world.”+ 15 Then Jesus, knowing that they were about to come and seize him to make him king, withdrew+ again to the mountain all alone.+

16 When evening fell, his disciples went down to the sea,+ 17 and boarding a boat, they set out across the sea for Ca·perʹna·um. By now it had grown dark, and Jesus had not yet come to them.+ 18 Also, the sea was getting rough because a strong wind was blowing.+ 19 However, when they had rowed about three or four miles, they saw Jesus walking on the sea and getting near the boat, and they became fearful. 20 But he said to them: “It is I; do not be afraid!”+ 21 Then they were willing to take him into the boat, and right away the boat arrived at the land to which they had been heading.+

22 The next day the crowd that had stayed on the other side of the sea saw that there was no boat there. A small one had been there, but Jesus had not boarded that boat with his disciples, for his disciples had left by themselves. 23 Boats from Ti·beʹri·as, however, arrived near the place where they ate the bread after the Lord had given thanks. 24 So when the crowd saw that neither Jesus nor his disciples were there, they boarded their boats and came to Ca·perʹna·um to look for Jesus.

25 When they found him across the sea, they said to him: “Rabbi,+ when did you get here?” 26 Jesus answered them: “Most truly I say to you, you are looking for me, not because you saw signs, but because you ate from the loaves and were satisfied.+ 27 Work, not for the food that perishes,+ but for the food that remains for everlasting life,+ which the Son of man will give you; for on this one the Father, God himself, has put his seal of approval.”+

28 So they said to him: “What must we do to carry out the works of God?” 29 In answer Jesus said to them: “This is the work of God, that you exercise faith in the one whom he sent.”+ 30 Then they said to him: “What are you performing as a sign,+ so that we may see it and believe you? What work are you doing? 31 Our forefathers ate the manna in the wilderness,+ just as it is written: ‘He gave them bread from heaven to eat.’”+ 32 Jesus then said to them: “Most truly I say to you, Moses did not give you the bread from heaven, but my Father gives you the true bread from heaven. 33 For the bread of God is the one who comes down from heaven and gives life to the world.”+ 34 So they said to him: “Lord, always give us this bread.”

35 Jesus said to them: “I am the bread of life. Whoever comes to me will not get hungry at all, and whoever exercises faith in me will never get thirsty at all.+ 36 But as I said to you, you have even seen me and yet do not believe.+ 37 All those whom the Father gives me will come to me, and I will never drive away the one who comes to me;+ 38 for I have come down from heaven+ to do, not my own will, but the will of him who sent me.+ 39 This is the will of him who sent me, that I should lose none out of all those whom he has given me,+ but that I should resurrect+ them on the last day. 40 For this is the will of my Father, that everyone who recognizes the Son and exercises faith in him should have everlasting life,+ and I will resurrect+ him on the last day.”

41 Then the Jews began to murmur about him because he had said: “I am the bread that came down from heaven.”+ 42 And they began saying: “Is this not Jesus the son of Joseph, whose father and mother we know?+ How does he now say, ‘I have come down from heaven’?” 43 In response Jesus said to them: “Stop murmuring among yourselves. 44 No man can come to me unless the Father, who sent me, draws him,+ and I will resurrect him on the last day.+ 45 It is written in the Prophets: ‘They will all be taught* by Jehovah.’+ Everyone who has listened to the Father and has learned comes to me. 46 Not that any man has seen the Father,+ except the one who is from God; this one has seen the Father.+ 47 Most truly I say to you, whoever believes has everlasting life.+

48 “I am the bread of life.+ 49 Your forefathers ate the manna in the wilderness and yet they died.+ 50 This is the bread that comes down from heaven, so that anyone may eat of it and not die. 51 I am the living bread that came down from heaven. If anyone eats of this bread he will live forever; and for a fact, the bread that I will give is my flesh in behalf of the life of the world.”+

52 Then the Jews began to argue with one another, saying: “How can this man give us his flesh to eat?” 53 So Jesus said to them: “Most truly I say to you, unless you eat the flesh of the Son of man and drink his blood, you have no life in yourselves.+ 54 Whoever feeds on my flesh and drinks my blood has everlasting life, and I will resurrect+ him on the last day; 55 for my flesh is true food and my blood is true drink. 56 Whoever feeds on my flesh and drinks my blood remains in union with me, and I in union with him.+ 57 Just as the living Father sent me and I live because of the Father, so also the one who feeds on me will live because of me.+ 58 This is the bread that came down from heaven. It is not as when your forefathers ate and yet died. Whoever feeds on this bread will live forever.”+ 59 He said these things as he was teaching in a synagogue in Ca·perʹna·um.

60 When they heard this, many of his disciples said: “This speech is shocking; who can listen to it?” 61 But Jesus, knowing in himself that his disciples were murmuring about this, said to them: “Does this stumble you?* 62 What, therefore, if you should see the Son of man ascending to where he was before?+ 63 It is the spirit that is life-giving;+ the flesh is of no use at all. The sayings that I have spoken to you are spirit and are life.+ 64 But there are some of you who do not believe.” For Jesus knew from the beginning those who did not believe and the one who would betray him.+ 65 He went on to say: “This is why I have said to you, no one can come to me unless it is granted him by the Father.”+

66 Because of this, many of his disciples went off to the things behind+ and would no longer walk with him. 67 So Jesus said to the Twelve: “You do not want to go also, do you?” 68 Simon Peter answered him: “Lord, whom shall we go away to?+ You have sayings of everlasting life.+ 69 We have believed and have come to know that you are the Holy One of God.”+ 70 Jesus answered them: “I chose you twelve, did I not?+ Yet one of you is a slanderer.”+ 71 He was, in fact, speaking of Judas the son of Simon Is·carʹi·ot, for this one was going to betray him, although he was one of the Twelve.+

7 After this Jesus continued traveling* about in Galʹi·lee, for he did not want to do so in Ju·deʹa because the Jews were seeking to kill him.+ 2 However, the Jewish Festival of Tabernacles+ was near. 3 So his brothers+ said to him: “Leave here and go into Ju·deʹa, so that your disciples may also see the works you are doing. 4 For no one does anything in secret when he seeks to be known publicly. If you are doing these things, show yourself to the world.” 5 His brothers were, in fact, not exercising faith in him.+ 6 So Jesus said to them: “My time has not yet arrived,+ but your time is always at hand. 7 The world has no reason to hate you, but it hates me, because I bear witness about it that its works are wicked.+ 8 You go up to the festival; I am not yet going up to this festival, because my time has not yet fully come.”+ 9 So after he told them these things, he remained in Galʹi·lee.

10 But when his brothers had gone up to the festival, then he also went up, not openly but in secret. 11 So the Jews began looking for him at the festival and saying: “Where is that man?” 12 And there was a lot of subdued talk about him among the crowds. Some would say: “He is a good man.” Others would say: “He is not. He misleads the crowd.”+ 13 Of course, no one would speak about him publicly because of fear of the Jews.+

14 When the festival was half over, Jesus went up into the temple and began teaching. 15 And the Jews were astonished, saying: “How does this man have such a knowledge of the Scriptures+ when he has not studied at the schools?”+ 16 Jesus, in turn, answered them and said: “What I teach is not mine, but belongs to him who sent me.+ 17 If anyone desires to do His will, he will know whether the teaching is from God+ or I speak of my own originality. 18 Whoever speaks of his own originality is seeking his own glory; but whoever seeks the glory of the one who sent him,+ this one is true* and there is no unrighteousness in him. 19 Moses gave you the Law,+ did he not? But not one of you obeys the Law. Why are you seeking to kill me?”+ 20 The crowd answered: “You have a demon.*+ Who is seeking to kill you?” 21 In answer Jesus said to them: “One deed I performed, and you are all surprised. 22 For this reason Moses has given you circumcision+—not that it is from Moses, but it is from the forefathers+—and you circumcise a man on a sabbath. 23 If a man receives circumcision on a sabbath so that the Law of Moses may not be broken, are you violently angry at me because I made a man completely well on a sabbath?+ 24 Stop judging by the outward appearance, but judge with righteous judgment.”+

25 Then some of the inhabitants of Jerusalem began to say: “This is the man they are seeking to kill, is it not?+ 26 And yet see! he is speaking in public, and they say nothing to him. Have the rulers come to know for certain that this is the Christ? 27 On the contrary, we know where this man is from;+ yet when the Christ comes, no one is to know where he is from.” 28 Then as he was teaching in the temple, Jesus called out: “You know me and you know where I am from. And I have not come of my own initiative,+ but the One who sent me is real, and you do not know him.+ 29 I know him,+ because I am a representative from him, and that One sent me.” 30 So they began seeking to get hold of him,+ but no one laid a hand on him, for his hour had not yet come.+ 31 Still, many of the crowd put faith in him,+ and they were saying: “When the Christ comes, he will not perform more signs than this man has done, will he?”+

32 The Pharisees heard the crowd murmuring these things about him, and the chief priests and the Pharisees sent officers to seize* him. 33 Jesus then said: “I will be with you a little while longer before I go to the One who sent me.+ 34 You will look for me, but you will not find me, and where I am you cannot come.”+ 35 Therefore, the Jews said among themselves: “Where does this man intend to go, so that we will not find him? He does not intend to go to the Jews dispersed among the Greeks and teach the Greeks, does he? 36 What does he mean when he says, ‘You will look for me, but you will not find me, and where I am you cannot come’?”

37 On the last day, the great day of the festival,+ Jesus stood up and he called out: “If anyone is thirsty, let him come to me and drink.+ 38 Whoever puts faith in me, just as the scripture has said: ‘From deep within him streams of living water will flow.’”+ 39 However, he said this concerning the spirit, which those who put faith in him were about to receive; for as yet there was no spirit,+ because Jesus had not yet been glorified.+ 40 Some in the crowd who heard these words began saying: “This really is the Prophet.”+ 41 Others were saying: “This is the Christ.”+ But some were saying: “The Christ is not coming out of Galʹi·lee, is he?+ 42 Does the scripture not say that the Christ is coming from the offspring of David+ and from Bethʹle·hem,+ the village where David was?”+ 43 So a division over him arose among the crowd. 44 Some of them, though, wanted to seize* him, but no one laid his hands on him.

45 Then the officers went back to the chief priests and Pharisees, and the latter said to them: “Why did you not bring him in?” 46 The officers replied: “Never has any man spoken like this.”+ 47 In turn the Pharisees answered: “You have not been misled also, have you? 48 Not one of the rulers or of the Pharisees has put faith in him, has he?+ 49 But this crowd who do not know the Law are accursed people.” 50 Nic·o·deʹmus, who had come to him previously+ and who was one of them, said to them: 51 “Our Law does not judge a man unless it first hears from him and learns what he is doing, does it?”+ 52 In answer they said to him: “You are not also out of Galʹi·lee, are you? Search and see that no prophet is to be raised up out of Galʹi·lee.”+

8 12 Then Jesus spoke again to them, saying: “I am the light of the world.+ Whoever follows me will by no means walk in darkness, but will possess the light+ of life.” 13 So the Pharisees said to him: “You bear witness about yourself; your witness is not true.” 14 In answer Jesus said to them: “Even if I do bear witness about myself, my witness is true, because I know where I came from and where I am going.+ But you do not know where I came from and where I am going. 15 You judge according to the flesh;*+ I do not judge any man at all. 16 And yet even if I do judge, my judgment is truthful, because I am not alone, but the Father who sent me is with me.+ 17 Also, in your own Law it is written: ‘The witness of two men is true.’+ 18 I am one who bears witness about myself, and the Father who sent me bears witness about me.”+ 19 Then they said to him: “Where is your Father?” Jesus answered: “You know neither me nor my Father.+ If you did know me, you would know my Father also.”+ 20 He spoke these words in the treasury+ as he was teaching in the temple. But no one seized him, for his hour had not yet come.+

21 So he said to them again: “I am going away, and you will look for me, and yet you will die in your sin.+ Where I am going, you cannot come.”+ 22 The Jews then began to say: “He will not kill himself, will he? Because he says, ‘Where I am going, you cannot come.’” 23 He went on to say to them: “You are from the realms below; I am from the realms above.+ You are from this world; I am not from this world. 24 That is why I said to you: You will die in your sins. For if you do not believe that I am the one, you will die in your sins.” 25 So they began to say to him: “Who are you?” Jesus replied to them: “Why am I even speaking to you at all? 26 I have many things to speak concerning you and to pass judgment on. As a matter of fact, the One who sent me is true, and the very things I heard from him I am speaking in the world.”+ 27 They did not grasp that he was talking to them about the Father. 28 Jesus then said: “After you have lifted up the Son of man,+ then you will know that I am he+ and that I do nothing of my own initiative;+ but just as the Father taught me, I speak these things. 29 And the One who sent me is with me; he did not abandon me to myself, because I always do the things pleasing to him.”+ 30 As he was saying these things, many put faith in him.

31 Then Jesus went on to say to the Jews who had believed him: “If you remain in my word, you are really my disciples, 32 and you will know the truth,+ and the truth will set you free.”+ 33 They replied to him: “We are Abraham’s offspring* and never have been slaves to anyone. How is it you say, ‘You will become free’?” 34 Jesus answered them: “Most truly I say to you, every doer of sin is a slave of sin.+ 35 Moreover, the slave does not remain in the household forever; the son remains forever. 36 So if the Son sets you free, you will be truly free. 37 I know that you are Abraham’s offspring. But you are seeking to kill me, because my word makes no progress among you. 38 I speak the things I have seen while with my Father,+ but you do the things you have heard from your father.” 39 In answer they said to him: “Our father is Abraham.” Jesus said to them: “If you were Abraham’s children,+ you would be doing the works of Abraham. 40 But now you are seeking to kill me, a man who has told you the truth that I heard from God.+ Abraham did not do this. 41 You are doing the works of your father.” They said to him: “We were not born from immorality; we have one Father, God.”

42 Jesus said to them: “If God were your Father, you would love me,+ for I came from God and I am here. I have not come of my own initiative, but that One sent me.+ 43 Why do you not understand what I am saying? Because you cannot listen to* my word. 44 You are from your father the Devil, and you wish to do the desires of your father.+ That one was a murderer when he began,+ and he did not stand fast in the truth, because truth is not in him. When he speaks the lie, he speaks according to his own disposition, because he is a liar and the father of the lie.+ 45 Because I, on the other hand, tell you the truth, you do not believe me. 46 Who of you convicts me of sin?+ If I speak truth, why is it that you do not believe me? 47 The one who is from God listens to the sayings of God.+ This is why you do not listen, because you are not from God.”+

48 In answer the Jews said to him: “Are we not right in saying, ‘You are a Sa·marʹi·tan+ and have a demon’?”+ 49 Jesus answered: “I do not have a demon, but I honor my Father, and you dishonor me. 50 But I am not seeking glory for myself;+ there is One who is seeking and judging. 51 Most truly I say to you, if anyone observes my word, he will never see death at all.”+ 52 The Jews said to him: “Now we do know that you have a demon. Abraham died, also the prophets, but you say, ‘If anyone observes my word, he will never taste death at all.’ 53 You are not greater than our father Abraham, who died, are you? The prophets also died. Who do you claim to be?” 54 Jesus answered: “If I glorify myself, my glory is nothing. It is my Father who glorifies me,+ the one who you say is your God. 55 Yet you have not known him, but I know him.+ And if I said I do not know him, I would be like you, a liar. But I do know him and am observing his word. 56 Abraham your father rejoiced greatly at the prospect of seeing my day, and he saw it and rejoiced.”+ 57 Then the Jews said to him: “You are not yet 50 years old, and still you have seen Abraham?” 58 Jesus said to them: “Most truly I say to you, before Abraham came into existence, I have been.”+ 59 So they picked up stones to throw at him, but Jesus hid and went out of the temple.

9 As he was passing along, he saw a man who had been blind from birth. 2 And his disciples asked him: “Rabbi,+ who sinned, this man or his parents, so that he was born blind?” 3 Jesus answered: “Neither this man sinned nor his parents, but it was so that the works of God might be made manifest in his case.+ 4 We must do the works of the One who sent me while it is day;+ the night is coming when no man can work. 5 As long as I am in the world, I am the world’s light.”+ 6 After he said these things, he spat on the ground and made a paste with the saliva, and he smeared the paste on the man’s eyes+ 7 and said to him: “Go wash in the pool of Si·loʹam” (which is translated “Sent Forth”). And he went and washed, and came back seeing.+

8 Then the neighbors and those who formerly used to see that he was a beggar began to say: “This is the man who used to sit and beg, is it not?” 9 Some were saying: “This is he.” Others were saying: “No, but he looks like him.” The man kept saying: “I am he.” 10 So they asked him: “How, then, were your eyes opened?” 11 He answered: “The man called Jesus made a paste and smeared it on my eyes and said to me, ‘Go to Si·loʹam and wash.’+ So I went and washed and gained sight.” 12 At this they said to him: “Where is that man?” He said: “I do not know.”

13 They led the formerly blind man to the Pharisees. 14 Incidentally, the day that Jesus made the paste and opened his eyes+ was the Sabbath.+ 15 So this time the Pharisees also began asking the man how he gained sight. He said to them: “He put a paste on my eyes, and I washed, and I can see.” 16 Some of the Pharisees then began to say: “This is not a man from God, for he does not observe the Sabbath.”+ Others said: “How can a man who is a sinner perform signs of that sort?”+ So there was a division among them.+ 17 And again they said to the blind man: “What do you say about him, since it was your eyes that he opened?” The man said: “He is a prophet.”+

18 However, the Jews did not believe that he had been blind and had gained sight, until they called the parents of the man who could now see. 19 And they asked them: “Is this your son who you say was born blind? How, then, does he now see?” 20 His parents answered: “We know that this is our son and that he was born blind. 21 But how it is that he now sees, we do not know; or who opened his eyes, we do not know. Ask him. He is of age. He must speak for himself.” 22 His parents said these things because they were in fear of the Jews,+ for the Jews had already come to an agreement that if anyone acknowledged him as Christ, that person should be expelled from the synagogue.+ 23 This is why his parents said: “He is of age. Question him.”

24 So a second time they called the man who had been blind and said to him: “Give glory to God; we know that this man is a sinner.” 25 He answered: “Whether he is a sinner, I do not know. One thing I do know, that I was blind, but now I can see.” 26 Then they said to him: “What did he do to you? How did he open your eyes?” 27 He answered them: “I told you already, and yet you did not listen. Why do you want to hear it again? You do not want to become his disciples also, do you?” 28 At this they scornfully told him: “You are a disciple of that man, but we are disciples of Moses. 29 We know that God has spoken to Moses, but as for this man, we do not know where he is from.” 30 The man answered them: “This is certainly amazing, that you do not know where he is from, and yet he opened my eyes. 31 We know that God does not listen to sinners,+ but if anyone is God-fearing and does his will, he listens to this one.+ 32 From of old it has never been heard that anyone opened the eyes of one born blind. 33 If this man were not from God, he could do nothing at all.”+ 34 In answer they said to him: “You were altogether born in sin, and yet are you teaching us?” And they threw him out!+

35 Jesus heard that they had thrown him out, and on finding him, he said: “Are you putting faith in the Son of man?” 36 The man answered: “And who is he, sir, so that I may put faith in him?” 37 Jesus said to him: “You have seen him, and in fact, he is the one speaking with you.”+ 38 He said: “I do put faith in him, Lord.” And he did obeisance to him. 39 Jesus then said: “For this judgment I came into this world, that those not seeing might see+ and those seeing might become blind.”+ 40 Those of the Pharisees who were with him heard these things, and they said to him: “We are not blind also, are we?”+ 41 Jesus said to them: “If you were blind, you would have no sin. But now you say, ‘We see.’ Your sin remains.”+

10 “Most truly I say to you, the one who does not enter into the sheepfold through the door but climbs in by another way, that one is a thief and a plunderer.+ 2 But the one who enters through the door is the shepherd of the sheep.+ 3 The doorkeeper opens to this one,+ and the sheep listen to his voice.+ He calls his own sheep by name and leads them out. 4 When he has brought all his own out, he goes ahead of them, and the sheep follow him, because they know his voice. 5 They will by no means follow a stranger but will flee from him, because they do not know the voice of strangers.”+ 6 Jesus spoke this comparison to them, but they did not understand what he was saying to them.

7 So Jesus said again: “Most truly I say to you, I am the door for the sheep.+ 8 All those who have come in place of me are thieves and plunderers; but the sheep have not listened to them. 9 I am the door; whoever enters through me will be saved, and that one will go in and out and find pasturage.+ 10 The thief does not come unless it is to steal and slay and destroy.+ I have come that they may have life and have it in abundance. 11 I am the fine shepherd;+ the fine shepherd surrenders his life in behalf of the sheep.+ 12 The hired man, who is not a shepherd and to whom the sheep do not belong, sees the wolf coming and abandons the sheep and flees—and the wolf snatches them and scatters them— 13 because he is a hired man and does not care for the sheep. 14 I am the fine shepherd. I know my sheep and my sheep know me,+ 15 just as the Father knows me and I know the Father;+ and I surrender my life in behalf of the sheep.+

16 “And I have other sheep, which are not of this fold;+ those too I must bring in, and they will listen to my voice, and they will become one flock, one shepherd.+ 17 This is why the Father loves me,+ because I surrender my life,+ so that I may receive it again. 18 No man takes it away from me, but I surrender it of my own initiative. I have authority to surrender it, and I have authority to receive it again.+ This commandment I received from my Father.”

19 A division again resulted among the Jews+ because of these words. 20 Many of them were saying: “He has a demon and is out of his mind.+ Why do you listen to him?” 21 Others said: “These are not the sayings of a demonized man. A demon cannot open blind people’s eyes, can it?”

22 At that time the Festival of Dedication took place in Jerusalem. It was wintertime, 23 and Jesus was walking in the temple in the colonnade of Solʹo·mon.+ 24 Then the Jews surrounded him and began to say to him: “How long are you going to keep us in suspense? If you are the Christ, tell us plainly.” 25 Jesus answered them: “I told you, and yet you do not believe. The works that I am doing in my Father’s name, these bear witness about me.+ 26 But you do not believe, because you are not my sheep.+ 27 My sheep listen to my voice, and I know them, and they follow me.+ 28 I give them everlasting life,+ and they will by no means ever be destroyed, and no one will snatch them out of my hand.+ 29 What my Father has given me is something greater than all other things, and no one can snatch them out of the hand of the Father.+ 30 I and the Father are one.”+

31 Once again the Jews picked up stones to stone him.+ 32 Jesus replied to them: “I displayed to you many fine works from the Father. For which of those works are you stoning me?” 33 The Jews answered him: “We are stoning you, not for a fine work, but for blasphemy;+ for you, although being a man, make yourself a god.” 34 Jesus answered them: “Is it not written in your Law, ‘I said: “You are gods”’?+ 35 If he called ‘gods’+ those against* whom the word of God came—and yet the scripture cannot be nullified— 36 do you say to me* whom the Father sanctified and sent into the world, ‘You blaspheme,’ because I said, ‘I am God’s Son’?+ 37 If I am not doing the works of my Father, do not believe me. 38 But if I am doing them, even though you do not believe me, believe the works,+ so that you may come to know and may continue knowing that the Father is in union with me and I am in union with the Father.”+ 39 So they tried again to seize him, but he escaped from their reach.+

40 And he went away again across the Jordan to the place where John was baptizing at first,+ and he stayed there. 41 And many people came to him and began saying: “John did not perform a single sign, but all the things John said about this man were true.”+ 42 And many put faith in him there.

11 Now a man named Lazʹa·rus was sick; he was from Bethʹa·ny,+ the village of Mary and her sister Martha.+ 2 This was the Mary who poured perfumed oil on the Lord and wiped his feet dry with her hair;+ it was her brother Lazʹa·rus who was sick. 3 So his sisters sent a message to him, saying: “Lord, see! the one you have affection for is sick.”+ 4 But when Jesus heard it, he said: “This sickness is not meant to end in death, but is for the glory of God,+ so that the Son of God may be glorified through it.”

5 Now Jesus loved Martha and her sister and Lazʹa·rus. 6 However, when he heard that Lazʹa·rus was sick, he actually remained in the place where he was for two more days. 7 Then after this he said to the disciples: “Let us go into Ju·deʹa again.” 8 The disciples said to him: “Rabbi,+ just lately the Ju·deʹans were seeking to stone you,+ and are you going there again?” 9 Jesus answered: “There are 12 hours of daylight, are there not?+ If anyone walks in daylight, he does not stumble into anything, because he sees the light of this world. 10 But if anyone walks in the night, he stumbles, because the light is not in him.”

11 After he said these things, he added: “Lazʹa·rus our friend has fallen asleep,+ but I am traveling there to awaken him.” 12 The disciples then said to him: “Lord, if he is sleeping, he will get well.”* 13 Jesus, however, had spoken about his death. But they imagined he was speaking about taking rest in sleep. 14 Then Jesus said to them plainly: “Lazʹa·rus has died,+ 15 and I rejoice for your sake that I was not there, so that you may believe. But let us go to him.” 16 So Thomas, who was called the Twin, said to his fellow disciples: “Let us also go, so that we may die with him.”+

17 When Jesus arrived, he found that Lazʹa·rus had already been in the tomb for four days. 18 Now Bethʹa·ny was near Jerusalem, about two miles away. 19 And many of the Jews had come to Martha and Mary to console them concerning their brother. 20 When Martha heard that Jesus was coming, she went to meet him; but Mary+ kept sitting at home. 21 Martha then said to Jesus: “Lord, if you had been here, my brother would not have died. 22 Yet even now I know that whatever you ask God for, God will give you.” 23 Jesus said to her: “Your brother will rise.” 24 Martha said to him: “I know he will rise in the resurrection+ on the last day.” 25 Jesus said to her: “I am the resurrection and the life.+ The one who exercises faith in me, even though he dies, will come to life; 26 and everyone who is living and exercises faith in me will never die at all.+ Do you believe this?” 27 She said to him: “Yes, Lord, I have believed that you are the Christ, the Son of God, the one coming into the world.” 28 When she had said this, she went off and called Mary her sister, saying privately: “The Teacher+ is here and is calling you.” 29 On hearing this, she got up quickly and went to him.

30 Jesus had not yet come into the village, but he was still in the place where Martha had met him. 31 When the Jews who were with Mary in the house consoling her saw her get up quickly and go out, they followed her, supposing that she was going to the tomb+ to weep there. 32 When Mary arrived where Jesus was and caught sight of him, she fell at his feet and said to him: “Lord, if you had been here, my brother would not have died.” 33 When Jesus saw her weeping and the Jews who had come with her weeping, he groaned within himself and became troubled. 34 He said: “Where have you laid him?” They said to him: “Lord, come and see.” 35 Jesus gave way to tears.+ 36 At that the Jews began to say: “See, what affection he had for him!” 37 But some of them said: “Could not this man who opened the eyes of the blind man+ prevent this one from dying?”

38 Then Jesus, after groaning again within himself, came to the tomb. It was, in fact, a cave, and a stone was lying against it. 39 Jesus said: “Take the stone away.” Martha, the sister of the deceased, said to him: “Lord, by now he must smell, for it has been four days.” 40 Jesus said to her: “Did I not tell you that if you would believe you would see the glory of God?”+ 41 So they took the stone away. Then Jesus raised his eyes heavenward+ and said: “Father, I thank you that you have heard me. 42 True, I knew that you always hear me; but I spoke on account of the crowd standing around, so that they may believe that you sent me.”+ 43 When he had said these things, he cried out with a loud voice: “Lazʹa·rus, come out!”+ 44 The man who had been dead came out with his feet and hands bound with wrappings, and his face was wrapped with a cloth. Jesus said to them: “Free him and let him go.”

45 Therefore, many of the Jews who had come to Mary and who saw what he did put faith in him,+ 46 but some of them went off to the Pharisees and told them what Jesus had done. 47 So the chief priests and the Pharisees gathered the Sanʹhe·drin together and said: “What are we to do, for this man performs many signs?+ 48 If we let him go on this way, they will all put faith in him, and the Romans will come and take away both our place and our nation.” 49 But one of them, Caʹia·phas,+ who was high priest that year, said to them: “You do not know anything at all, 50 and you have not reasoned that it is to your benefit for one man to die in behalf of the people rather than for the whole nation to be destroyed.”+ 51 He did not say this, however, of his own originality, but because he was high priest that year, he prophesied that Jesus was to die for the nation, 52 and not only for the nation but also to gather together into one the children of God who were scattered about.+ 53 So from that day on they conspired to kill him.+

54 Therefore, Jesus no longer walked about publicly among the Jews, but he departed from there to the region near the wilderness,+ to a city called Eʹphra·im,+ and he stayed there with the disciples. 55 Now the Passover+ of the Jews was near, and many people from the countryside went up to Jerusalem before the Passover to cleanse themselves ceremonially. 56 They were looking for Jesus, and they were saying to one another as they stood around in the temple: “What is your opinion? That he will not come to the festival at all?” 57 But the chief priests and the Pharisees had given orders that if anyone got to know where Jesus was, he should report it, so that they could seize* him.

12 Six days before the Passover, Jesus arrived at Bethʹa·ny,+ where Lazʹa·rus+ was, whom Jesus had raised up from the dead. 2 So they spread an evening meal for him there, and Martha was serving them,+ but Lazʹa·rus was one of those dining* with him. 3 Then Mary took a pound of perfumed oil, genuine nard, very costly, and she poured it on the feet of Jesus and wiped his feet dry with her hair.+ The house became filled with the scent of the perfumed oil.+ 4 But Judas Is·carʹi·ot,+ one of his disciples, who was about to betray him, said: 5 “Why was this perfumed oil not sold for 300 de·narʹi·i and given to the poor?” 6 He said this, though, not because he was concerned about the poor, but because he was a thief and had the money box and used to steal the money put in it. 7 Then Jesus said: “Let her alone, so that she may keep this observance in view of the day of my burial.+ 8 For you always have the poor with you,+ but you will not always have me.”+

9 Meanwhile, a large crowd of Jews got to know that he was there, and they came not only because of Jesus but also to see Lazʹa·rus, whom he had raised up from the dead.+ 10 The chief priests now conspired to kill Lazʹa·rus also,+ 11 since it was because of him that many of the Jews were going there and putting faith in Jesus.+

12 The next day the large crowd that had come to the festival heard that Jesus was coming to Jerusalem. 13 So they took branches of palm trees and went out to meet him,+ and they began to shout: “Save, we pray you! Blessed is the one who comes in Jehovah’s name,+ the King of Israel!”+ 14 When Jesus found a young donkey, he sat on it,+ just as it is written: 15 “Have no fear, daughter of Zion. Look! Your king is coming, seated on a donkey’s colt.”+ 16 These things his disciples did not understand at first,+ but when Jesus was glorified,+ they recalled that these things were written about him and that they did these things to him.+

17 Now the crowd that was with him when he called Lazʹa·rus out of the tomb+ and raised him up from the dead kept bearing witness.+ 18 This is also why the crowd went to meet him, because they heard he had performed this sign. 19 So the Pharisees said among themselves: “You see that you are not getting anywhere. Look! The whole world has gone after him.”+

20 Now there were some Greeks among those who had come to worship at the festival. 21 So these approached Philip,+ who was from Beth·saʹi·da of Galʹi·lee, and they began to request him, saying: “Sir, we want to see Jesus.” 22 Philip came and told Andrew.+ Andrew and Philip came and told Jesus.

23 But Jesus answered them: “The hour has come for the Son of man to be glorified.+ 24 Most truly I say to you, unless a grain of wheat falls to the ground and dies, it remains just one grain; but if it dies,+ it then bears much fruit. 25 Whoever is fond of his life destroys it, but whoever hates his life+ in this world will safeguard it for everlasting life.+ 26 If anyone would minister to me, let him follow me, and where I am, there my minister will be also.+ If anyone would minister to me, the Father will honor him. 27 Now I am troubled,+ and what should I say? Father, save me out of this hour.+ Nevertheless, this is why I have come to this hour. 28 Father, glorify your name.” Then a voice+ came out of heaven: “I have glorified it and will glorify it again.”+

29 The crowd that was standing there heard it and began to say that it had thundered. Others said: “An angel has spoken to him.” 30 Jesus answered: “This voice has occurred, not for my sake, but for your sakes.+ 31 Now there is a judging of this world; now the ruler of this world+ will be cast out.+ 32 And yet I, if I am lifted up from the earth,+ will draw all sorts of men to myself.”+ 33 This he was really saying to indicate what sort of death he was about to die.+ 34 Then the crowd answered him: “We heard from the Law that the Christ remains forever.+ How can you say that the Son of man must be lifted up?+ Who is this Son of man?” 35 So Jesus said to them: “The light will be among you a little while longer.+ Walk while you still have the light, so that darkness does not overpower you; whoever walks in the darkness does not know where he is going.+ 36 While you have the light, exercise faith in the light, so that you may become sons of light.”+

Jesus said these things and went off and hid from them. 37 Although he had performed so many signs before them, they were not putting faith in him, 38 so that the word of Isaiah the prophet might be fulfilled, who said: “Jehovah, who has put faith in the thing heard from us?*+ And as for the arm of Jehovah, to whom has it been revealed?”+ 39 The reason why they were not able to believe is that again Isaiah said: 40 “He has blinded their eyes and has made their hearts hard, so that they would not see with their eyes and understand with their hearts and turn around and I heal them.”+ 41 Isaiah said these things because he saw his glory, and he spoke about him.+ 42 All the same, many even of the rulers actually put faith in him,+ but they would not acknowledge him because of the Pharisees, so that they would not be expelled from the synagogue;+ 43 for they loved the glory of men even more than the glory of God.*+

44 However, Jesus called out and said: “Whoever puts faith in me puts faith not only in me but also in him who sent me;+ 45 and whoever sees me sees also the One who sent me.+ 46 I have come as a light into the world,+ so that everyone putting faith in me may not remain in the darkness.+ 47 But if anyone hears my sayings and does not keep them, I do not judge him; for I came, not to judge the world, but to save the world.+ 48 Whoever disregards me and does not receive my sayings has one to judge him. The word that I have spoken is what will judge him on the last day.+ 49 For I have not spoken of my own initiative, but the Father who sent me has himself given me a commandment about what to say and what to speak.+ 50 And I know that his commandment means* everlasting life.+ So whatever I speak, I speak just as the Father has told me.”+

13 Now because he knew before the festival of the Passover that his hour had come+ for him to leave this world and go to the Father,+ Jesus, having loved his own who were in the world, loved them to the end.+ 2 The evening meal was going on,* and the Devil had already put it into the heart of Judas Is·carʹi·ot,+ the son of Simon, to betray him.+ 3 So Jesus, knowing that the Father had given all things into his hands and that he came from God and was going to God,+ 4 got up from the evening meal and laid aside his outer garments. And taking a towel, he wrapped it around his waist.+ 5 After that he put water into a basin and started to wash the feet of the disciples and to dry them off with the towel that was wrapped around him.+ 6 Then he came to Simon Peter. He said to him: “Lord, are you washing my feet?” 7 Jesus answered him: “What I am doing you do not understand now, but you will understand after these things.” 8 Peter said to him: “You will certainly never wash my feet.” Jesus answered him: “Unless I wash you,+ you have no share with me.” 9 Simon Peter said to him: “Lord, wash not only my feet but also my hands and my head.” 10 Jesus said to him: “Whoever has bathed does not need to have more than his feet washed, but is completely clean.+ And you men are clean, but not all of you.” 11 For he knew the man who was betraying him.+ This is why he said: “Not all of you are clean.”

12 When, now, he had washed their feet and had put his outer garments on, he again reclined at the table and said to them: “Do you understand what I have done to you? 13 You address me as ‘Teacher’+ and ‘Lord,’ and you are correct, for I am such.+ 14 Therefore, if I, the Lord and Teacher, washed your feet,+ you also should wash the feet of one another.+ 15 For I set the pattern for you, that just as I did to you, you should also do.+ 16 Most truly I say to you, a slave is not greater than his master, nor is one who is sent greater than the one who sent him.+ 17 If you know these things, happy you are if you do them.+ 18 I am not talking about all of you; I know the ones I have chosen. But this was so that the scripture might be fulfilled:+ ‘The one who was eating my bread has lifted his heel against me.’+ 19 From this moment on, I am telling you before it occurs, so that when it does occur you may believe that I am he.+ 20 Most truly I say to you, whoever receives anyone I send receives me also,+ and whoever receives me receives also the One who sent me.”+

21 After saying these things, Jesus became troubled in spirit, and he bore witness, saying: “Most truly I say to you, one of you will betray me.”+ 22 The disciples began to look at one another, being at a loss as to which one he was talking about.+ 23 One of the disciples, the one whom Jesus loved,+ was reclining close to Jesus. 24 Therefore, Simon Peter nodded to this one and said to him: “Tell us whom he is talking about.” 25 So the latter leaned back on the chest of Jesus and said to him: “Lord, who is it?”+ 26 Jesus answered: “It is the one to whom I will give the piece of bread that I dip.”+ So after dipping the bread, he took it and gave it to Judas, the son of Simon Is·carʹi·ot. 27 After Judas took the piece of bread, then Satan entered into him.+ So Jesus said to him: “What you are doing, do it more quickly.” 28 However, none of those reclining at the table knew why he said this to him. 29 Some, in fact, were thinking that since Judas was holding the money box,+ Jesus was telling him, “Buy what we need for the festival,” or that he should give something to the poor. 30 So after he received the piece of bread, he went out immediately. And it was night.+

31 When, therefore, he had gone out, Jesus said: “Now the Son of man is glorified,+ and God is glorified in connection with him.* 32 God himself will glorify him,+ and he will glorify him immediately. 33 Little children, I am with you a little longer. You will look for me; and just as I said to the Jews, ‘Where I go you cannot come,’+ I now say it also to you. 34 I am giving you a new commandment, that you love one another; just as I have loved you,+ you also love one another.+ 35 By this all will know that you are my disciples—if you have love among yourselves.”+

36 Simon Peter said to him: “Lord, where are you going?” Jesus answered: “Where I am going, you cannot follow me now, but you will follow later.”+ 37 Peter said to him: “Lord, why is it I cannot follow you now? I will surrender my life in your behalf.”+ 38 Jesus answered: “Will you surrender your life in my behalf? Most truly I say to you, a rooster will by no means crow until you have disowned me three times.”+

14 “Do not let your hearts be troubled.+ Exercise faith in God;+ exercise faith also in me. 2 In the house of my Father are many dwelling places. Otherwise, I would have told you, for I am going my way to prepare a place for you.+ 3 Also, if I go my way and prepare a place for you, I will come again and will receive you home to myself, so that where I am you also may be.+ 4 And where I am going, you know the way.”

5 Thomas+ said to him: “Lord, we do not know where you are going. How can we know the way?”

6 Jesus said to him: “I am the way+ and the truth+ and the life.+ No one comes to the Father except through me.+ 7 If you men had known me, you would have known my Father also;+ from this moment on you know him and have seen him.”+

8 Philip said to him: “Lord, show us the Father, and it is enough for us.”

9 Jesus said to him: “Even after I have been with you men for such a long time, Philip, have you not come to know me? Whoever has seen me has seen the Father also.+ How is it you say, ‘Show us the Father’? 10 Do you not believe that I am in union with the Father and the Father is in union with me?+ The things I say to you I do not speak of my own originality,+ but the Father who remains in union with me is doing his works. 11 Believe me that I am in union with the Father and the Father is in union with me; otherwise, believe because of the works themselves.+ 12 Most truly I say to you, whoever exercises faith in me will also do the works that I do; and he will do works greater than these,+ because I am going my way to the Father.+ 13 Also, whatever you ask in my name, I will do this, so that the Father may be glorified in connection with the Son.+ 14 If you ask anything in my name, I will do it.

15 “If you love me, you will observe my commandments.+ 16 And I will ask the Father and he will give you another helper to be with you forever,+ 17 the spirit of the truth,+ which the world cannot receive, because it neither sees it nor knows it.+ You know it, because it remains with you and is in you. 18 I will not leave you bereaved. I am coming to you.+ 19 In a little while the world will see me no more, but you will see me,+ because I live and you will live. 20 In that day you will know that I am in union with my Father and you are in union with me and I am in union with you.+ 21 Whoever has my commandments and observes them is the one who loves me. In turn, whoever loves me will be loved by my Father,+ and I will love him and will clearly show myself to him.”

22 Judas,+ not Is·carʹi·ot, said to him: “Lord, what has happened that you intend to show yourself clearly to us and not to the world?”

23 In answer Jesus said to him: “If anyone loves me, he will observe my word,+ and my Father will love him, and we will come to him and make our dwelling with him.+ 24 Whoever does not love me does not observe my words. The word that you are hearing is not mine, but belongs to the Father who sent me.+

25 “I have spoken these things to you while I am still with you. 26 But the helper, the holy spirit, which the Father will send in my name, that one will teach you all things and bring back to your minds all the things I told you.+ 27 I leave you peace; I give you my peace.+ I do not give it to you the way that the world gives it. Do not let your hearts be troubled nor let them shrink out of fear. 28 You heard that I said to you, ‘I am going away and I am coming back to you.’ If you loved me, you would rejoice that I am going to the Father, for the Father is greater than I am.+ 29 So now I have told you before it occurs, so that you may believe when it does occur.+ 30 I will not speak with you much more, for the ruler of the world+ is coming, and he has no hold on me.+ 31 But for the world to know that I love the Father, I am doing just as the Father has commanded me to do.+ Get up, let us go from here.

15 “I am the true vine, and my Father is the cultivator. 2 He takes away every branch in me not bearing fruit, and he cleans every one bearing fruit, so that it may bear more fruit.+ 3 You are already clean because of the word that I have spoken to you.+ 4 Remain in union with me, and I will remain in union with you. Just as the branch cannot bear fruit by itself unless it remains in the vine, neither can you unless you remain in union with me.+ 5 I am the vine; you are the branches. Whoever remains in union with me and I in union with him, this one bears much fruit;+ for apart from me you can do* nothing at all. 6 If anyone does not remain in union with me, he is thrown out like a branch and dries up. And men gather those branches and throw them into the fire, and they are burned.+ 7 If you remain in union with me and my sayings remain in you, ask whatever you wish and it will take place for you.+ 8 My Father is glorified in this, that you keep bearing much fruit and prove yourselves my disciples.+ 9 Just as the Father has loved me,+ so I have loved you; remain in my love. 10 If you observe my commandments, you will remain in my love,+ just as I have observed the commandments of the Father and remain in his love.+

11 “These things I have spoken to you, so that my joy may be in you and your joy may be made full.+ 12 This is my commandment, that you love one another just as I have loved you.+ 13 No one has love greater than this, that someone should surrender his life in behalf of his friends.+ 14 You are my friends if you do what I am commanding you.+ 15 I no longer call you slaves, because a slave does not know what his master does. But I have called you friends, because I have made known to you all the things I have heard from my Father. 16 You did not choose me, but I chose you, and I appointed you to go and keep bearing fruit and that your fruit should remain, so that no matter what you ask the Father in my name, he may give it to you.+

17 “These things I command you, that you love one another.+ 18 If the world hates you, you know that it has hated me before it hated you.+ 19 If you were part of the world, the world would be fond of what is its own. Now because you are no part of the world,+ but I have chosen you out of the world, for this reason the world hates you.+ 20 Keep in mind the word I said to you: A slave is not greater than his master. If they have persecuted me, they will also persecute you;+ if they have observed my word, they will also observe yours. 21 But they will do all these things against you on account of my name, because they do not know the One who sent me.+ 22 If I had not come and spoken to them, they would have no sin.+ But now they have no excuse for their sin.+ 23 Whoever hates me also hates my Father.+ 24 If I had not done among them the works that no one else did, they would have no sin;+ but now they have both seen me and hated me as well as my Father. 25 But this happened in order to fulfill the word written in their Law: ‘They hated me without cause.’+ 26 When the helper comes that I will send you from the Father, the spirit of the truth,+ which comes from the Father, that one will bear witness about me;+ 27 and you, in turn, are to bear witness,+ because you have been with me from the beginning.

16 “I have said these things to you so that you may not be stumbled. 2 Men will expel you from the synagogue.+ In fact, the hour is coming when everyone who kills you+ will think he has offered a sacred service to God. 3 But they will do these things because they have not come to know either the Father or me.+ 4 Nevertheless, I have told you these things so that when the hour for them to happen arrives, you will remember that I told them to you.+

“I did not tell you these things at first, because I was with you. 5 But now I am going to the One who sent me;+ yet not one of you asks me, ‘Where are you going?’ 6 But because I have told you these things, grief has filled your hearts.+ 7 Nevertheless, I am telling you the truth, it is for your benefit that I am going away. For if I do not go away, the helper+ will not come to you; but if I do go, I will send him to you. 8 And when that one comes, he will give the world convincing evidence concerning sin and concerning righteousness and concerning judgment: 9 first concerning sin,+ because they are not exercising faith in me;+ 10 then concerning righteousness, because I am going to the Father and you will see me no longer; 11 then concerning judgment, because the ruler of this world has been judged.+

12 “I still have many things to say to you, but you are not able to bear them now.+ 13 However, when that one comes, the spirit of the truth,+ he will guide you into all the truth, for he will not speak of his own initiative, but what he hears he will speak, and he will declare to you the things to come.+ 14 That one will glorify me,+ because he will receive from what is mine and will declare it to you.+ 15 All the things that the Father has are mine.+ That is why I said he receives from what is mine and declares it to you. 16 In a little while you will see me no longer,+ and again, in a little while you will see me.”

17 At that some of his disciples said to one another: “What does he mean by saying to us, ‘In a little while you will not see me, and again, in a little while you will see me,’ and, ‘because I am going to the Father’?” 18 So they were saying: “What does he mean by saying, ‘a little while’? We do not know what he is talking about.” 19 Jesus knew they wanted to question him, so he said to them: “Are you asking one another this because I said: ‘In a little while you will not see me, and again, in a little while you will see me’? 20 Most truly I say to you, you will weep and wail,+ but the world will rejoice; you will be grieved, but your grief will be turned into joy.+ 21 When a woman is giving birth, she has grief because her hour has come, but when she has given birth to the child, she remembers the tribulation no more because of the joy that a child has been born into the world. 22 So you also, now you have grief; but I will see you again, and your hearts will rejoice,+ and no one will take away your joy. 23 In that day you will ask me no question at all. Most truly I say to you, if you ask the Father for anything,+ he will give it to you in my name.+ 24 Until now you have not asked for a single thing in my name. Ask and you will receive, so that your joy may be complete.

25 “I have spoken these things to you in comparisons. The hour is coming when I will no longer speak to you in comparisons, but I will tell you plainly about the Father. 26 In that day you will make request of the Father in my name; in saying this, I do not mean that I will make request for you. 27 For the Father himself has affection for you, because you have had affection for me+ and have believed that I came as God’s representative.+ 28 I came as the Father’s representative and have come into the world. Now I am leaving the world and am going to the Father.”+

29 His disciples said: “See! Now you are speaking plainly and are not using comparisons. 30 Now we know that you know all things and you do not need to have anyone question you. By this we believe that you came from God.” 31 Jesus answered them: “Do you believe now? 32 Look! The hour is coming, indeed, it has come, when each one of you will be scattered to his own house and you will leave me alone.+ But I am not alone, because the Father is with me.+ 33 I have said these things to you so that by means of me you may have peace.+ In the world you will have tribulation,+ but take courage! I have conquered the world.”+

17 Jesus spoke these things, and raising his eyes to heaven, he said: “Father, the hour has come. Glorify your son so that your son may glorify you,+ 2 just as you have given him authority over all flesh,+ so that he may give everlasting life+ to all those whom you have given to him.+ 3 This means everlasting life,+ their coming to know you, the only true God,+ and the one whom you sent, Jesus Christ.+ 4 I have glorified you on the earth,+ having finished the work you have given me to do.+ 5 So now, Father, glorify me at your side with the glory that I had alongside you before the world was.+

6 “I have made your name manifest* to the men whom you gave me out of the world.+ They were yours, and you gave them to me, and they have observed your word. 7 Now they have come to know that all the things you gave me are from you; 8 because I have given them the sayings that you gave me,+ and they have accepted them and have certainly come to know that I came as your representative,+ and they have believed that you sent me.+ 9 I make request concerning them; I make request, not concerning the world, but concerning those whom you have given me, because they are yours; 10 and all my things are yours and yours are mine,+ and I have been glorified among them.

11 “I am no longer in the world, but they are in the world,+ and I am coming to you. Holy Father, watch over them+ on account of your own name, which you have given me, so that they may be one just as we are one.+ 12 When I was with them, I used to watch over them+ on account of your own name, which you have given me; and I have protected them, and not one of them is destroyed+ except the son of destruction,+ so that the scripture might be fulfilled.+ 13 But now I am coming to you, and I am saying these things in the world, so that they may have my joy made complete in themselves.+ 14 I have given your word to them, but the world has hated them,+ because they are no part of the world,+ just as I am no part of the world.

15 “I do not request that you take them out of the world, but that you watch over them because of the wicked one.+ 16 They are no part of the world,+ just as I am no part of the world.+ 17 Sanctify them by means of the truth;+ your word is truth.+ 18 Just as you sent me into the world, I also sent them into the world.+ 19 And I am sanctifying myself in their behalf, so that they also may be sanctified by means of truth.

20 “I make request, not concerning these only, but also concerning those putting faith in me through their word, 21 so that they may all be one,+ just as you, Father, are in union with me and I am in union with you,+ that they also may be in union with us, so that the world may believe that you sent me. 22 I have given them the glory that you have given me, in order that they may be one just as we are one.+ 23 I in union with them and you in union with me, in order that they may be perfected into one,+ so that the world may know that you sent me and that you loved them just as you loved me. 24 Father, I want those whom you have given me to be with me where I am,+ in order that they may look upon my glory that you have given me, because you loved me before the founding of the world.+ 25 Righteous Father, the world has, indeed, not come to know you,+ but I know you,+ and these have come to know that you sent me. 26 I have made your name known to them and will make it known,+ so that the love with which you loved me may be in them and I in union with them.”+

18 After he said these things, Jesus went out with his disciples across the Kidʹron Valley+ to where there was a garden, and he and his disciples went into it.+ 2 Now Judas, his betrayer,+ also knew the place, because Jesus had often met there with his disciples. 3 So Judas brought the detachment of soldiers and officers of the chief priests and of the Pharisees and came there with torches and lamps and weapons.+ 4 Then Jesus, knowing all the things that were going to happen to him, stepped forward and said to them: “Whom are you looking for?” 5 They answered him: “Jesus the Naz·a·reneʹ.”+ He said to them: “I am he.” Now Judas, his betrayer, was also standing with them.+

6 However, when Jesus said to them, “I am he,” they drew back and fell to the ground.+ 7 So he asked them again: “Whom are you looking for?” They said: “Jesus the Naz·a·reneʹ.” 8 Jesus answered: “I told you that I am he. So if you are looking for me, let these men go.” 9 This was to fulfill what he had said: “Of those whom you have given me, I have not lost a single one.”+

10 Then Simon Peter, who had a sword, drew it and struck the slave of the high priest, cutting off his right ear.+ The name of the slave was Malchus. 11 Jesus, however, said to Peter: “Put the sword into its sheath.+ Should I not drink the cup that the Father has given me?”+

12 Then the soldiers and the military commander and the officers of the Jews seized* Jesus and bound him. 13 They led him first to Anʹnas, for he was the father-in-law of Caʹia·phas,+ who was high priest that year.+ 14 Caʹia·phas was, in fact, the one who had advised the Jews that it was to their benefit for one man to die in behalf of the people.+

15 Now Simon Peter, as well as another disciple, was following Jesus.+ That disciple was known to the high priest, and he went with Jesus into the courtyard of the high priest, 16 but Peter was standing outside at the door.* So the other disciple, who was known to the high priest, went out and spoke to the doorkeeper and brought Peter in. 17 The servant girl who was the doorkeeper then said to Peter: “You are not also one of this man’s disciples, are you?” He said: “I am not.”+ 18 Now the slaves and the officers were standing around a charcoal fire they had made, because it was cold and they were warming themselves. Peter also was standing with them and warming himself.

19 So the chief priest questioned Jesus about his disciples and about his teaching. 20 Jesus answered him: “I have spoken to the world publicly. I always taught in a synagogue and in the temple,+ where all the Jews come together, and I said nothing in secret. 21 Why do you question me? Question those who have heard what I told them. See! These know what I said.” 22 After he said these things, one of the officers who was standing by gave Jesus a slap in the face+ and said: “Is that the way you answer the chief priest?” 23 Jesus answered him: “If I said something wrong, bear witness* about the wrong; but if what I said was right, why do you hit me?” 24 Then Anʹnas sent him away bound to Caʹia·phas the high priest.+

25 Now Simon Peter was standing there warming himself. Then they said to him: “You are not also one of his disciples, are you?” He denied it and said: “I am not.”+ 26 One of the slaves of the high priest, who was a relative of the man whose ear Peter had cut off,+ said: “I saw you in the garden with him, did I not?” 27 However, Peter denied it again, and immediately a rooster crowed.+

28 Then they led Jesus from Caʹia·phas to the governor’s residence.+ It was now early in the morning. But they themselves did not enter into the governor’s residence, so that they would not get defiled+ but could eat the Passover. 29 So Pilate came outside to them and said: “What accusation do you bring against this man?” 30 They answered him: “If this man were not a wrongdoer,* we would not have handed him over to you.” 31 So Pilate said to them: “Take him yourselves and judge him according to your law.”+ The Jews said to him: “It is not lawful for us to kill anyone.”+ 32 This was to fulfill the word that Jesus had spoken to indicate what sort of death he was about to die.+

33 So Pilate entered the governor’s residence again and called Jesus and said to him: “Are you the King of the Jews?”+ 34 Jesus answered: “Are you asking this of your own originality, or did others tell you about me?” 35 Pilate replied: “I am not a Jew, am I? Your own nation and the chief priests handed you over to me. What did you do?” 36 Jesus answered:+ “My Kingdom is no part of this world.+ If my Kingdom were part of this world, my attendants would have fought that I should not be handed over to the Jews.+ But as it is, my Kingdom is not from this source.” 37 So Pilate said to him: “Well, then, are you a king?” Jesus answered: “You yourself are saying that I am a king.+ For this I have been born, and for this I have come into the world, that I should bear witness to the truth.+ Everyone who is on the side of the truth listens to my voice.”+ 38 Pilate said to him: “What is truth?”

After saying this, he went out again to the Jews and said to them: “I find no fault in him.+ 39 Moreover, you have a custom that I should release a man to you at the Passover.+ So do you want me to release to you the King of the Jews?” 40 Again they shouted: “Not this man, but Bar·abʹbas!” Now Bar·abʹbas was a robber.+

19 Pilate then took Jesus and scourged him.+ 2 And the soldiers braided a crown of thorns and put it on his head and clothed him with a purple robe,+ 3 and they kept coming up to him and saying: “Greetings, you King of the Jews!” They also kept slapping him in the face.+ 4 Pilate went outside again and said to them: “See! I bring him outside to you in order for you to know that I find no fault in him.”+ 5 So Jesus came outside, wearing the crown of thorns and the purple robe. And Pilate said to them: “Look! The man!” 6 However, when the chief priests and the officers saw him, they shouted: “To the stake with him! To the stake with him!”*+ Pilate said to them: “Take him yourselves and execute him,* for I do not find any fault in him.”+ 7 The Jews answered him: “We have a law, and according to the law he ought to die,+ because he made himself God’s son.”+

8 When Pilate heard what they were saying, he became even more fearful, 9 and he entered the governor’s residence again and said to Jesus: “Where are you from?” But Jesus gave him no answer.+ 10 So Pilate said to him: “Are you refusing to speak to me? Do you not know that I have authority to release you and I have authority to execute you?”* 11 Jesus answered him: “You would have no authority over me at all unless it had been granted to you from above.+ This is why the man who handed me over to you has greater sin.”

12 For this reason Pilate kept trying to find a way to release him, but the Jews shouted: “If you release this man, you are not a friend of Caesar. Everyone who makes himself a king speaks against* Caesar.”+ 13 Then Pilate, after hearing these words, brought Jesus outside, and he sat down on a judgment seat in a place called the Stone Pavement, but in Hebrew, Gabʹba·tha. 14 Now it was the day of Preparation+ of the Passover; it was about the sixth hour. And he said to the Jews: “See! Your king!” 15 However, they shouted: “Take him away! Take him away! To the stake with him!”* Pilate said to them: “Shall I execute your king?” The chief priests answered: “We have no king but Caesar.” 16 Then he handed him over to them to be executed on the stake.+

So they took charge of Jesus. 17 Bearing the torture stake for himself, he went out to the so-called Skull Place,+ which is called Golʹgo·tha in Hebrew.+ 18 There they nailed him to the stake+ alongside two other men, one on each side, with Jesus in the middle.+ 19 Pilate also wrote a title and put it on the torture stake. It was written: “Jesus the Naz·a·reneʹ the King of the Jews.”+ 20 Many of the Jews read this title, because the place where Jesus was nailed to the stake was near the city, and it was written in Hebrew, in Latin, and in Greek. 21 However, the chief priests of the Jews said to Pilate: “Do not write, ‘The King of the Jews,’ but that he said, ‘I am King of the Jews.’” 22 Pilate answered: “What I have written, I have written.”

23 Now when the soldiers had nailed Jesus to the stake, they took his outer garments and divided them into four parts, one for each soldier, and they also took the inner garment. But the inner garment was without a seam, being woven from top to bottom. 24 So they said to one another: “Let us not tear it, but let us cast lots over it to decide whose it will be.”+ This was to fulfill the scripture: “They divided my garments among themselves, and they cast lots for my clothing.”+ So the soldiers actually did these things.

25 By the torture stake of Jesus, however, there were standing his mother+ and his mother’s sister; Mary the wife of Cloʹpas and Mary Magʹda·lene.+ 26 So when Jesus saw his mother and the disciple whom he loved+ standing nearby, he said to his mother: “Woman, see! Your son!” 27 Next he said to the disciple: “See! Your mother!” And from that hour on, the disciple took her into his own home.

28 After this, when Jesus knew that by now all things had been accomplished, in order to fulfill the scripture he said: “I am thirsty.”+ 29 A jar was sitting there full of sour wine. So they put a sponge full of the sour wine on a hyssop stalk and held it up to his mouth.+ 30 When he had received the sour wine, Jesus said: “It has been accomplished!”+ and bowing his head, he gave up his spirit.+

31 Since it was the day of Preparation,+ so that the bodies would not remain on the torture stakes+ on the Sabbath (for that Sabbath day was a great one),+ the Jews asked Pilate to have the legs broken and the bodies taken away. 32 So the soldiers came and broke the legs of the first man and those of the other man who was on a stake alongside him. 33 But on coming to Jesus, they saw that he was already dead, so they did not break his legs. 34 But one of the soldiers jabbed his side with a spear,+ and immediately blood and water came out. 35 And the one who has seen it has given this witness, and his witness is true, and he knows that what he says is true, so that you also may believe.+ 36 In fact, these things took place for the scripture to be fulfilled: “Not a bone of his will be broken.”+ 37 And again, a different scripture says: “They will look to the one whom they pierced.”+

38 Now after these things, Joseph of Ar·i·ma·theʹa, who was a disciple of Jesus but a secret one because of his fear of the Jews,+ asked Pilate if he could take away the body of Jesus, and Pilate gave him permission. So he came and took the body away.+ 39 Nic·o·deʹmus,+ the man who had come to him in the night the first time, also came, bringing a mixture of myrrh and aloes weighing about a hundred pounds.+ 40 So they took the body of Jesus and wrapped it in linen cloths with the spices,+ according to the burial custom of the Jews.+ 41 Incidentally, there was a garden at the place where he was executed,* and in the garden was a new tomb+ in which no one had ever yet been laid. 42 Because it was the day of Preparation+ of the Jews and the tomb was nearby, they laid Jesus there.

20 On the first day of the week, Mary Magʹda·lene came to the tomb early,+ while it was still dark, and she saw that the stone had already been taken away from the tomb.+ 2 So she came running to Simon Peter and to the other disciple, for whom Jesus had affection,+ and she said to them: “They have taken away the Lord out of the tomb,+ and we do not know where they have laid him.”

3 Then Peter and the other disciple set out for the tomb. 4 The two of them began running together, but the other disciple ran faster than Peter and reached the tomb first. 5 Stooping forward, he saw the linen cloths lying there,+ but he did not go in. 6 Then Simon Peter also came, following him, and he went into the tomb. And he saw the linen cloths lying there. 7 The cloth that had been on his head was not lying with the other cloth bands but was rolled up in a place by itself. 8 Then the other disciple who had reached the tomb first also went in, and he saw and believed. 9 For they did not yet understand the scripture that he must rise from the dead.+ 10 So the disciples went back to their homes.

11 Mary, however, kept standing outside near the tomb, weeping. While she was weeping, she stooped forward to look into the tomb, 12 and she saw two angels+ in white sitting where the body of Jesus had been lying, one at the head and one at the feet. 13 And they said to her: “Woman, why are you weeping?” She said to them: “They have taken my Lord away, and I do not know where they have laid him.” 14 After saying this, she turned around and saw Jesus standing there, but she did not realize that it was Jesus.+ 15 Jesus said to her: “Woman, why are you weeping? Whom are you looking for?” She, thinking it was the gardener, said to him: “Sir, if you have carried him off, tell me where you have laid him, and I will take him away.” 16 Jesus said to her: “Mary!” On turning around, she said to him in Hebrew: “Rab·boʹni!” (which means “Teacher!”) 17 Jesus said to her: “Stop clinging to me, for I have not yet ascended to the Father. But go to my brothers+ and say to them, ‘I am ascending to my Father+ and your Father and to my God+ and your God.’” 18 Mary Magʹda·lene came and brought the news to the disciples: “I have seen the Lord!” And she told them what he had said to her.+

19 When it was late that day, the first day of the week, and the doors were locked where the disciples were for fear of the Jews, Jesus came and stood in their midst and said to them: “May you have peace.”+ 20 After saying this, he showed them his hands and his side.+ Then the disciples rejoiced at seeing the Lord.+ 21 Jesus said to them again: “May you have peace.+ Just as the Father has sent me,+ I also am sending you.”+ 22 After saying this he blew on them and said to them: “Receive holy spirit.+ 23 If you forgive the sins of anyone, they are forgiven; if you retain those of anyone, they are retained.”

24 But Thomas,+ one of the Twelve,+ who was called the Twin, was not with them when Jesus came. 25 So the other disciples were telling him: “We have seen the Lord!” But he said to them: “Unless I see in his hands the print of the nails and stick my finger into the print* of the nails and stick my hand into his side,+ I will never believe it.”+

26 Well, eight days later his disciples were again indoors, and Thomas was with them. Jesus came, although the doors were locked, and he stood in their midst and said: “May you have peace.”+ 27 Next he said to Thomas: “Put your finger here, and see my hands, and take your hand and stick it into my side, and stop doubting* but believe.” 28 In answer Thomas said to him: “My Lord and my God!”+ 29 Jesus said to him: “Because you have seen me, have you believed? Happy are those who have not seen and yet believe.”+

30 To be sure, Jesus also performed many other signs before the disciples, which are not written down in this scroll.+ 31 But these have been written down so that you may believe that Jesus is the Christ, the Son of God, and because of believing, you may have life by means of his name.+

21 After this Jesus manifested himself* again to the disciples, at the Sea of Ti·beʹri·as. He made the manifestation in this way. 2 There were together Simon Peter, Thomas (who was called the Twin),+ Na·thanʹa·el+ from Caʹna of Galʹi·lee, the sons of Zebʹe·dee,+ and two others of his disciples. 3 Simon Peter said to them: “I am going fishing.” They said to him: “We are coming with you.” They went out and got aboard the boat, but during that night they caught nothing.+

4 However, just as day was breaking, Jesus stood on the beach, but the disciples did not realize that it was Jesus.+ 5 Then Jesus said to them: “Children, you do not have anything to eat, do you?” They answered: “No!” 6 He said to them: “Cast the net on the right side of the boat and you will find some.” So they cast it, but they were not able to haul it in because of the large number of fish.+ 7 Then the disciple whom Jesus loved+ said to Peter: “It is the Lord!” Now Simon Peter, on hearing that it was the Lord, put on* his outer garment, for he was naked, and plunged into the sea. 8 But the other disciples came in the small boat, dragging the net full of fish, for they were not a long way from land, only about 300 feet away.

9 When they came ashore, they saw there a charcoal fire with fish lying on it and bread. 10 Jesus said to them: “Bring some of the fish you just now caught.” 11 So Simon Peter went on board and hauled the net ashore full of big fish, 153 of them. And though there were so many, the net did not burst. 12 Jesus said to them: “Come, have your breakfast.”+ Not one of the disciples had the courage to ask him: “Who are you?” because they knew it was the Lord. 13 Jesus came and took the bread and gave it to them, and the same with the fish. 14 This was now the third time+ that Jesus appeared to the disciples after being raised up from the dead.

15 When they had finished breakfast, Jesus said to Simon Peter: “Simon son of John, do you love me more than these?” He replied to him: “Yes, Lord, you know I have affection for you.” He said to him: “Feed my lambs.”+ 16 Again he said to him a second time: “Simon son of John, do you love me?” He replied: “Yes, Lord, you know I have affection for you.” He said to him: “Shepherd my little sheep.”+ 17 He said to him a third time: “Simon son of John, do you have affection for me?” Peter became grieved that he asked him the third time: “Do you have affection for me?” So he said to him: “Lord, you are aware of all things; you know that I have affection for you.” Jesus said to him: “Feed my little sheep.+ 18 Most truly I say to you, when you were younger, you used to clothe yourself and walk about where you wanted. But when you grow old, you will stretch out your hands and another man will clothe you and carry you where you do not wish.”+ 19 He said this to indicate by what sort of death he would glorify God. After he said this, he said to him: “Continue following me.”+

20 Peter turned around and saw the disciple whom Jesus loved+ following, the one who at the evening meal had also leaned back on his chest and said: “Lord, who is the one betraying you?” 21 So when he caught sight of him, Peter said to Jesus: “Lord, what about this man?” 22 Jesus said to him: “If it is my will for him to remain until I come, of what concern is that to you? You continue following me.” 23 So the saying went out among the brothers that this disciple would not die. However, Jesus did not say to him that he would not die, but he said: “If it is my will for him to remain until I come, of what concern is that to you?”

24 This is the disciple+ who gives this witness about these things and who wrote these things, and we know that his witness is true.+

25 There are also, in fact, many other things that Jesus did, which if ever they were written in full detail, I suppose the world itself could not contain the scrolls written.+

JOHN

Study Notes​—Chapter 1

Title

John: The English equivalent of the Hebrew name Jehohanan or Johanan, meaning “Jehovah Has Shown Favor; Jehovah Has Been Gracious.” The writer of this Gospel is not identified by name. However, by the second and third centuries C.E., the book was widely attributed to the apostle John. Whenever the name John is mentioned in this Gospel, it refers to John the Baptist, with the exception of Joh 1:42 and 21:15-17, where Jesus referred to the father of Peter as John. (See study notes on Joh 1:42 and 21:15.) Although the apostle John is never mentioned by name, he and his brother James are referred to as “the sons of Zebedee.” (Joh 21:2; Mt 4:21; Mr 1:19; Lu 5:10; see study note on Joh 1:6.) In the closing verses of the Gospel, the writer refers to himself as “the disciple whom Jesus loved” (Joh 21:20-24), and there are good reasons for linking this expression with the apostle John.​—See study note on Joh 13:23.

According to John: None of the Gospel writers identify themselves as such in their accounts, and titles are apparently not part of the original text. In some manuscripts of John’s Gospel, the title appears as Eu·ag·geʹli·on Ka·taʹ I·o·anʹnen (“Good News [or, “Gospel”] According to John”), whereas in others a shorter title, Ka·taʹ I·o·anʹnen (“According to John”), is used. It is not clear exactly when such titles were added or began to be used. Some suggest the second century C.E., since examples of the longer title have been found in Gospel manuscripts that have been dated to the end of the second century or early third century. According to some scholars, the opening words of Mark’s Gospel (“The beginning of the good news about Jesus Christ, the Son of God”) may have been the reason why the term “gospel” (lit., “good news”) came to be used to describe these accounts. The use of such titles along with the name of the writer may have come about for practical reasons, providing a clear means of identifying the books.

1:1

the beginning: In the Scriptures, the meaning of the term “beginning” depends on the context. Here the Greek word ar·kheʹ cannot refer to “the beginning” of God the Creator, for he is eternal, having no beginning. (Ps 90:2) It must, therefore, refer to the time when God began creating. God’s first creation was termed the Word, a heavenly designation of the one who became Jesus. (Joh 1:14-17) So Jesus is the only one who can rightly be called “the firstborn of all creation.” (Col 1:15) He was “the beginning of the creation by God” (Re 3:14), so he existed before other spirit creatures and the physical universe were created. In fact, by means of Jesus, “all other things were created in the heavens and on the earth.”​—Col 1:16; for other examples of how the term “beginning” is used, see study note on Joh 6:64.

the Word: Or “the Logos.” Greek, ho loʹgos. Here used as a title, it is also used at Joh 1:14 and Re 19:13. John identified the one to whom this title belongs, namely, Jesus. This title was applied to Jesus during his prehuman existence as a spirit creature, during his ministry on earth as a perfect man, and after his exaltation to heaven. Jesus was God’s Word of communication, or Spokesman, for conveying information and instructions to the Creator’s other spirit sons and to humans. So it is reasonable to think that prior to Jesus’ coming to earth, Jehovah on many occasions communicated with mankind through the Word, His angelic mouthpiece.​—Ge 16:7-11; 22:11; 31:11; Ex 3:2-5; Jg 2:1-4; 6:11, 12; 13:3.

with: Lit., “toward.” In this context, the Greek preposition pros implies close proximity and fellowship. It also indicates separate persons, in this case, the Word and the only true God.

the Word was a god: Or “the Word was divine [or, “a godlike one”].” This statement by John describes a quality or characteristic of “the Word” (Greek, ho loʹgos; see study note on the Word in this verse), that is, Jesus Christ. The Word’s preeminent position as the firstborn Son of God through whom God created all other things is a basis for describing him as “a god; a godlike one; divine; a divine being.” Many translators favor the rendering “the Word was God,” equating him with God Almighty. However, there are good reasons for saying that John did not mean that “the Word” was the same as Almighty God. First, the preceding clause and the following clause both clearly state that “the Word” was “with God.” Also, the Greek word the·osʹ occurs three times in verses 1 and 2. In the first and third occurrences, the·osʹ is preceded by the definite article in Greek; in the second occurrence, there is no article. Many scholars agree that the absence of the definite article before the second the·osʹ is significant. When the article is used in this context, the·osʹ refers to God Almighty. On the other hand, the absence of the article in this grammatical construction makes the·osʹ qualitative in meaning and describes a characteristic of “the Word.” Therefore, a number of Bible translations in English, French, and German render the text in a way similar to the New World Translation, conveying the idea that “the Word” was “a god; divine; a divine being; of divine kind; godlike.” Supporting this view, ancient translations of John’s Gospel into the Sahidic and the Bohairic dialects of the Coptic language, probably produced in the third and fourth centuries C.E., handle the first occurrence of the·osʹ at Joh 1:1 differently from the second occurrence. These renderings highlight a quality of “the Word,” that his nature was like that of God, but they do not equate him with his Father, the almighty God. In harmony with this verse, Col 2:9 describes Christ as having “all the fullness of the divine quality.” And according to 2Pe 1:4, even Christ’s joint heirs would “become sharers in divine nature.” Additionally, in the Septuagint translation, the Greek word the·osʹ is the usual equivalent of the Hebrew words rendered “God,” ʼel and ʼelo·himʹ, which are thought to convey the basic meaning “Mighty One; Strong One.” These Hebrew words are used with reference to the almighty God, other gods, and humans. (See study note on Joh 10:34.) Calling the Word “a god,” or “a mighty one,” would be in line with the prophecy at Isa 9:6, foretelling that the Messiah would be called “Mighty God” (not “Almighty God”) and that he would be the “Eternal Father” of all those privileged to live as his subjects. The zeal of his own Father, “Jehovah of armies,” would accomplish this.​—Isa 9:7.

1:3

What has come into existence: The earliest Greek manuscripts do not have any punctuation in verses 3 and 4. The punctuation used in the New World Translation is according to the scholarly editions of the Greek text published by Westcott and Hort, the United Bible Societies, and Nestle and Aland. The last part of verse 3 is linked with verse 4. This rendering indicates that life and light came into existence by means of the Word. (Col 1:15, 16) Some translations follow another understanding of the Greek text and connect the last part of verse 3 with the preceding words, conveying the idea “and apart from him not even one thing came into existence that has come into existence.” However, many scholars support the reading of the New World Translation.

1:4

him: That is, the Word, or the Logos.​—See study note on Joh 1:1.

life . . . light: These two themes are woven into the fabric of John’s inspired account. God is the Source of life, and by means of Jesus, the Word, all other forms of life “came into existence.” (Joh 1:3) In this sense, life came through Jesus Christ. Also by means of Jesus, God made it possible for sinful, dying mankind to gain everlasting life. In that sense, Jesus can be identified as the life that became the light of men. Joh 1:9 calls the Word “the true light that gives light to every sort of man.” Humans who follow Jesus, “the light of the world,” will “possess the light of life.” (Joh 8:12) The Word is God’s “Chief Agent of life,” enlightening mankind on their way to gain life.​—Ac 3:15.

1:6

sent as a representative of God: Or “commissioned by God.” The mission of John the Baptist came from God (Lu 3:2) and involved the work of a preacher, or public messenger. John not only announced the approach of the Messiah and of God’s Kingdom to the Jews who came out to him but also encouraged them to repent of their sins. (Mt 3:1-3, 11, 12; Mr 1:1-4; Lu 3:7-9) John the Baptist served as a prophet, a teacher (with disciples), and an evangelizer.​—Lu 1:76, 77; 3:18; 11:1; Joh 1:35.

John: That is, John the Baptist. The writer of this Gospel, the apostle John, refers to John the Baptist 19 times but, unlike the other Gospel writers, never uses the designation “the Baptist” or “the Baptizer.” (See study notes on Mt 3:1; Mr 1:4.) The apostle John does distinguish between the three Marys. (Joh 11:1, 2; 19:25; 20:1) However, he did not need to make such a distinction when referring to John the Baptist, since the apostle never refers to himself by name and no one would misunderstand which John was meant. This is another confirmation that the apostle John wrote this Gospel.​—See “Introduction to John” and study note on Joh Title.

1:7

as a witness: Or “for a witness.” The Greek noun for “witness” (mar·ty·riʹa) appears more than twice as often in John’s Gospel as in the other three Gospels combined. The related verb, rendered to bear witness (mar·ty·reʹo), appears 39 times in John’s Gospel​—compared to 2 times in the other Gospel accounts. (Mt 23:31; Lu 4:22) This Greek verb is used so often in connection with John the Baptist that some have suggested that he be called “John the Witness.” (Joh 1:8, 15, 32, 34; 3:26; 5:33; see study note on Joh 1:19.) In John’s Gospel, this verb is also frequently used in connection with Jesus’ ministry. Jesus is often said to “bear witness.” (Joh 8:14, 17, 18) Particularly noteworthy are Jesus’ words to Pontius Pilate: “For this I have been born, and for this I have come into the world, that I should bear witness to the truth.” (Joh 18:37) In the Revelation given to John, Jesus is referred to as “the Faithful Witness” and “the faithful and true witness.”​—Re 1:5; 3:14.

him: That is, John the Baptist.​—Compare Ac 19:4.

1:9

world: The Greek word koʹsmos here refers to the world of mankind. In this context, the expression come into the world seems to refer primarily to Jesus’ going out among mankind at the time of his baptism rather than to his birth as a human. After his baptism, he carried out his assigned ministry, acting as a light bearer to the world of mankind.​—Compare Joh 3:17, 19; 6:14; 9:39; 10:36; 11:27; 12:46; 1Jo 4:9.

1:10

the world came into existence through him: Here the Greek word koʹsmos (“world”) refers to the world of mankind, which is evident later in the verse where it says that the world did not know him. The Greek term was sometimes used in secular writings to refer to the universe and creation in general, and the apostle Paul may have used it in that sense when he was addressing a Greek audience. (Ac 17:24) However, in the Christian Greek Scriptures, the term generally refers to the world of mankind or a part of it. It is true that Jesus did share in the production of all things, including the heavens and the earth and all things in it. But the focus of this verse is his role in bringing humankind into existence.​—Ge 1:26; Joh 1:3; Col 1:15-17.

1:14

flesh: Or “a human being.” The Greek word sarx is here used in the sense of a physical being, a living being with flesh. When Jesus was born as a human, he was no longer a spirit. He did not merely assume a fleshly body, as angels had done in the past. (Ge 18:1-3; 19:1; Jos 5:13-15) Therefore, Jesus could rightly call himself “the Son of man.”​—Joh 1:51; 3:14; see study note on Mt 8:20.

the Word became flesh: Jesus was entirely human from his birth until his death. Jesus explained the purpose of his becoming flesh when he said: “The bread that I will give is my flesh in behalf of the life of the world.” (Joh 6:51) In addition, only because Jesus was wholly human could he experience what humans of flesh and blood experience and thus become a sympathetic High Priest. (Heb 4:15) Jesus could not have been human and divine at the same time; the Scriptures say that he “was made a little lower than angels.” (Heb 2:9; Ps 8:4, 5; see study note on flesh in this verse.) However, not all agreed that Jesus had come in the flesh. For example, the Gnostics, who believed that knowledge (Greek, gnoʹsis) could be gained in a mystical way, combined Greek philosophy and Oriental mysticism with apostate Christian teachings. They held that all physical matter is evil. For that reason, they taught that Jesus did not come in the flesh but only seemed to have a human body. An early form of gnosticism was apparently prevalent at the end of the first century C.E., so John may be making a specific point when he writes that “the Word became flesh.” In his letters, John warns against the false teaching that Jesus did not come “in the flesh.”​—1Jo 4:2, 3; 2Jo 7.

resided: Lit., “tented.” Some have taken the statement that the Word ‘resided, or tented, among us’ to mean that Jesus was, not a true human, but an incarnation. However, Peter used the related noun that is rendered “tabernacle,” or “tent,” when he spoke of his own fleshly body as a temporary dwelling place. (2Pe 1:13; ftn.) Though Peter knew that his death was near and that his resurrection would be in the spirit, not in the flesh, he was not indicating that he was an incarnation.​—2Pe 1:13-15; see also 1Co 15:35-38, 42-44; 1Jo 3:2.

we had a view of his glory: In Jesus’ life and ministry, John and the other apostles saw a glory, a splendor or magnificence, that could be displayed only by someone who perfectly reflected the qualities of Jehovah. In addition, the apostle John, along with James and Peter, witnessed the transfiguration of Jesus. (Mt 17:1-9; Mr 9:1-9; Lu 9:28-36) So John may here have alluded not only to Jesus’ reflection of God’s qualities but also to the transfiguration vision that had occurred more than 60 years earlier. This event also made a lasting impression on the apostle Peter, who wrote his letters about 30 years before John wrote his Gospel. Peter specifically referred to the transfiguration as a marvelous confirmation of “the prophetic word.”​—2Pe 1:17-19.

an only-begotten son: The Greek word mo·no·ge·nesʹ, traditionally translated “only-begotten,” has been defined as “the only one of its kind; one and only; unique.” The Bible uses the term in describing the relation of sons and daughters to their parents. (See study notes on Lu 7:12; 8:42; 9:38.) In the apostle John’s writings, this term is used exclusively of Jesus (Joh 3:16, 18; 1Jo 4:9) but never about Jesus’ human birth or existence as a man. Instead, John uses the term to describe Jesus in his prehuman existence as the Logos, or the Word, the one who “was in the beginning with God,” even “before the world was.” (Joh 1:1, 2; 17:5, 24) Jesus is the “only-begotten son” because he was Jehovah’s Firstborn and the only one created directly by God. While other spirit creatures are likewise called “sons of the true God” or “sons of God” (Ge 6:2, 4; Job 1:6; 2:1; 38:4-7), all those sons were created by Jehovah through that firstborn Son (Col 1:15, 16). In summary, the term mo·no·ge·nesʹ refers both to Jesus’ being “one of a kind; unique; incomparable” and to his being the only son produced directly and solely by God.​—1Jo 5:18; see study note on Heb 11:17.

divine favor: Or “undeserved kindness.” The Greek word khaʹris occurs more than 150 times in the Christian Greek Scriptures and conveys different shades of meaning, depending on the context. When referring to the undeserved kindness that God shows toward humans, the word describes a free gift given generously by God with no expectation of repayment. It is an expression of God’s bounteous giving and generous love and kindness that the recipient has done nothing to merit or earn; it is motivated solely by the generosity of the giver. (Ro 4:4; 11:6) This term does not necessarily highlight that the recipients are unworthy of receiving kindness, which is why Jesus could be a recipient of this favor, or kindness, from God. In contexts involving Jesus, the term is appropriately rendered “divine favor,” as in this verse, or “favor.” (Lu 2:40, 52) In other contexts, the Greek term is rendered “favor” and “kind gift.”​—Lu 1:30; Ac 2:47; 7:46; 1Co 16:3; 2Co 8:19.

full of divine favor and truth: “The Word,” Jesus Christ, had God’s favor and was always truthful. But the context indicates that this phrase involves more; Jehovah specially chose his Son to explain and demonstrate the Father’s undeserved kindness and truth in full measure. (Joh 1:16, 17) These qualities of God were so fully revealed through Jesus that he could say: “Whoever has seen me has seen the Father also.” (Joh 14:9) Jesus was God’s means of extending undeserved kindness and truth to any who would favorably receive such.

1:15

The one coming behind me: John the Baptist was born some six months before Jesus and started his ministry before Jesus did. In that sense, Jesus came “behind,” or after, John. (Lu 1:24, 26; 3:1-20) Jesus, however, did far greater works than John, so in that sense, he advanced in front of John, or surpassed him, in every way. John the Baptist also acknowledged Jesus’ prehuman existence by saying that he existed before me.

1:16

undeserved kindness upon undeserved kindness: The Greek word for “undeserved kindness” is khaʹris. In this context, it denotes God’s bounteous giving and generous love and kindness. This kindness is given unearned and unmerited; the giving is motivated solely by the generosity of the giver. (See Glossary, “Undeserved kindness.”) The doubling of the word khaʹris combined with the Greek preposition an·tiʹ (here rendered “upon”) denotes an abundant, continual, or successive flow of undeserved kindness. The idea could also be expressed as “continual [or “constant”] undeserved kindness.”

1:17

the Law . . . the undeserved kindness and the truth: In the Christian Greek Scriptures, the Law given through Moses is often contrasted with “undeserved kindness.” (Ro 3:21-24; 5:20, 21; 6:14; Ga 2:21; 5:4; Heb 10:28, 29) The Mosaic Law served as a “guardian leading to Christ” and contained shadows, or prophetic pictures, that were fulfilled in him. (Ga 3:23-25; Col 2:16, 17; Heb 10:1) Among other things, the Law gave humans “the accurate knowledge of sin.” (Ro 3:20) With this accurate knowledge came the realization that “the wages sin pays is death” and that “every transgression and disobedient act received a punishment in harmony with justice.” (Ro 6:23; Heb 2:2) Here John implies a contrast between “the Law” and “the undeserved kindness and the truth” that came . . . through Jesus Christ. Jesus brought to reality the things foreshadowed by the Law, including sacrifices for forgiveness and atonement. (Le 4:20, 26) He also revealed that God would extend toward sinful humans His “undeserved kindness,” or “kind gift,” as the Greek term khaʹris is sometimes rendered, by giving his Son as a sin-atoning sacrifice. (Col 1:14; 1Jo 4:10, ftn.; see study note on Ro 6:23 and Glossary, “Undeserved kindness.”) Jesus revealed a new “truth”​—that this sacrifice would set humans free from sin and death.​—Joh 8:32; see study note on Joh 1:14.

1:18

the only-begotten god: John is here referring to the Word, “Jesus Christ,” whom he earlier calls “a god.” (Joh 1:1, 17) John speaks of Jesus as being the only-begotten Son of God. (Joh 1:14; 3:16) In this passage, John calls Jesus “the only-begotten god,” a term that emphasizes Jesus’ unique position in God’s arrangement. Jesus can rightly be called “a god” because of the way the term “god” is used in the Bible. This title conveys the basic idea of a mighty one, and it is even used of humans in the Scriptures. (Ps 82:6; see study notes on Joh 1:1; 10:34.) Jesus is “a god,” or a mighty one, because he is given power and authority from the almighty God, the Father. (Mt 28:18; 1Co 8:6; Heb 1:2) Because Jesus is the only one directly created by God and the only one through whom all things “came into existence” (Joh 1:3), he is appropriately called “the only-begotten god.” This expression shows that Jesus holds a unique position of glory and preeminence in relation to all of God’s spirit sons. As reflected in some Bible translations, some manuscripts read “the only-begotten Son.” But the earliest and most authoritative manuscripts read “the only-begotten god” (with the definite article in Greek) or “only-begotten god” (without the definite article in Greek).

at the Father’s side: Lit., “in the bosom of the Father.” This expression refers to a position of special favor and close fellowship. It is a figure of speech that is likely drawn from the way meals were eaten; guests would recline on couches in such a way that one could lean back on the bosom, or chest, of a close friend. (Joh 13:23-25) Jesus is thus described as the closest friend of Jehovah, the one person who could explain God more fully and thoroughly than anyone else could.​—Mt 11:27.

1:19

the witness John gave: Or “the testimony of John.” At Joh 1:7, John the Baptist is called “a witness” (a form of the Greek word mar·ty·riʹa, which is also used here), one who came in order to bear witness about the light. Here the same Greek word refers to the confirmation or declaration that John the Baptist made concerning Jesus and that is recorded in the verses that follow.

1:21

Elijah: See study note on Mt 11:14.

the Prophet: That is, the long-awaited prophet foretold by Moses.​—De 18:18, 19; Joh 1:25-27; 6:14; 7:40; Ac 3:19-26.

1:23

Jehovah: At Isa 40:3, quoted here, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text. (See App. A5 and C.) The Gospel writers Matthew, Mark, and Luke apply this prophecy to John the Baptist, and here in John’s Gospel, John the Baptist applies this prophecy to himself. John would make the way of Jehovah straight in the sense that he would be the forerunner of Jesus, who would represent his Father and come in his Father’s name.​—Joh 5:43; 8:29.

1:26

baptize: Or “immerse; dip.” The Greek word ba·ptiʹzo means “to dip; to plunge.” Other Biblical references indicate that baptism involves complete immersion. On one occasion, John was baptizing at a location in the Jordan Valley near Salim “because there was a great quantity of water there.” (Joh 3:23) When Philip baptized the Ethiopian eunuch, they both “went down into the water.” (Ac 8:38) The same Greek word is used in the Septuagint at 2Ki 5:14 when describing that Naaman “plunged into the Jordan seven times.”

1:27

sandal: Untying, removing, or carrying another person’s sandals (Mt 3:11; Mr 1:7; Lu 3:16) was considered a menial task to be done by a slave.

1:28

Bethany: Some manuscripts read “Bethabara” instead of “Bethany,” a reading that is reflected in some Bible translations. However, the most reliable manuscripts read “Bethany.”

Bethany across the Jordan: That is, E of the Jordan. This Bethany, mentioned only once in the Christian Greek Scriptures, is not the one located near Jerusalem. (Mt 21:17; Mr 11:1; Lu 19:29; Joh 11:1) The site of this Bethany E of the Jordan is unknown. Some favor a traditional location for Jesus’ baptism, across the Jordan opposite Jericho. However, the record at Joh 1:29, 35, 43; 2:1 seems to indicate a place closer to Cana of Galilee rather than the location near Jericho. Thus, a site somewhat S of the Sea of Galilee seems the most likely, but no positive identification is possible.​—See App. B10.

1:29

the Lamb of God: After Jesus got baptized and returned from being tempted by the Devil, John the Baptist introduced him as “the Lamb of God.” This expression occurs only here and at Joh 1:36. (See App. A7.) Comparing Jesus to a lamb is fitting. Throughout the Bible, sheep were offered in recognition of sin and to gain approach to God. This foreshadowed the sacrifice that Jesus would make when he surrendered his perfect human life in behalf of mankind. The expression “the Lamb of God” could reflect a number of passages in the inspired Scriptures. In view of John the Baptist’s familiarity with the Hebrew Scriptures, his words may have alluded to one or more of the following: the male sheep that Abraham offered up instead of his own son Isaac (Ge 22:13), the Passover lamb that was slaughtered in Egypt for the deliverance of the enslaved Israelites (Ex 12:1-13), or the male lamb that was offered up on God’s altar in Jerusalem each morning and evening (Ex 29:38-42). John may also have had in mind Isaiah’s prophecy, where the one whom Jehovah calls “my servant” is said to be “brought like a sheep to the slaughter.” (Isa 52:13; 53:5, 7, 11) When the apostle Paul wrote his first letter to the Corinthians, he referred to Jesus as “our Passover lamb.” (1Co 5:7) The apostle Peter spoke of Christ’s “precious blood, like that of an unblemished and spotless lamb.” (1Pe 1:19) And more than 25 times in the book of Revelation, the glorified Jesus is spoken of figuratively as “the Lamb.”​—Some examples are: Re 5:8; 6:1; 7:9; 12:11; 13:8; 14:1; 15:3; 17:14; 19:7; 21:9; 22:1.

the world: The Greek word koʹsmos is closely linked with mankind in secular Greek literature and particularly so in the Bible. In this context as well as at Joh 3:16, koʹsmos refers to the entire world of mankind who are here described as being guilty of sin, that is, sin inherited from Adam.

1:32

as a dove: Doves had both a sacred use and a symbolic meaning. They were offered as sacrifices (Mr 11:15; Joh 2:14-16), and they symbolized innocence and purity (Mt 10:16). A dove released by Noah brought an olive leaf back to the ark, indicating that the floodwaters were receding (Ge 8:11) and that a time of rest and peace was at hand (Ge 5:29). Thus, at Jesus’ baptism, Jehovah may have used the representation of a dove to call attention to the role of Jesus as the Messiah​—he is the pure and sinless Son of God who would sacrifice his life for mankind and lay the basis for a period of rest and peace during his rule as King. The way that God’s holy spirit, or active force, came down upon Jesus at his baptism may have looked like the fluttering of a dove as it nears its perch.

1:34

the Son of God: This expression is often used in the Bible with reference to Jesus. (Joh 1:49; 3:16-18; 5:25; 10:36; 11:4) Since God does not have a literal wife and is not of human nature, this expression must be a word picture. It is obviously intended to help the reader understand that Jesus’ relationship with God is like that of a human son with his father. It also emphasizes that Jesus received his life from Jehovah, being created by Him. In a similar way, the first man, Adam, is also spoken of as a “son of God.”​—See study note on Lu 3:38.

1:35

John . . . with two of his disciples: One of the two disciples of John the Baptist was “Andrew, the brother of Simon Peter.”​—See study note on Joh 1:40.

1:37

the two disciples . . . followed Jesus: This statement indicates that the first disciples of Jesus came from among the disciples of John the Baptist.​—See study notes on Joh 1:35, 40.

1:39

about the tenth hour: That is, about 4:00 p.m.​—See study note on Mt 20:3.

1:40

one of the two: These two disciples were mentioned at Joh 1:35. The unnamed disciple is likely the apostle John, who is the son of Zebedee and the writer of this Gospel. (Mt 4:21; Mr 1:19; Lu 5:10) This conclusion is supported by the fact that the writer never identifies himself by name, never mentions the apostle John by name, and always refers to John the Baptist simply as “John.”

1:41

the Messiah: Or “the Anointed One.” The Greek word Mes·siʹas (a transliteration of the Hebrew word ma·shiʹach) occurs only twice in the Christian Greek Scriptures. (See Joh 4:25.) The Hebrew verb from which the title ma·shiʹach is derived is ma·shachʹ, meaning “to smear or spread (with liquid)” and “to anoint.” (Ex 29:2, 7) In Bible times, priests, rulers, and prophets were ceremonially anointed with oil. (Le 4:3; 1Sa 16:3, 12, 13; 1Ki 19:16) Here at Joh 1:41, the title “Messiah” is followed by an explanation, which means, when translated, “Christ.” The title “Christ” (Greek, Khri·stosʹ) occurs more than 500 times in the Christian Greek Scriptures and is equivalent to the title “Messiah,” both meaning “Anointed One.”​—See study note on Mt 1:1.

1:42

You are Simon: Simon is named in five different ways in the Scriptures. (See study notes on Mt 4:18; 10:2.) On this occasion, Jesus apparently meets Simon for the first time and gives him the Semitic name Cephas (Ke·phasʹ), perhaps related to the Hebrew ke·phimʹ (rocks) used at Job 30:6 and Jer 4:29. Here the Gospel writer John also provides an explanation, which is translated “Peter,” a Greek name that similarly means “A Piece of Rock.” In the Scriptures, Simon alone bears this Semitic name as well as this Greek one. Jesus, who was able to discern that Nathanael was a man “in whom there [was] no deceit” (Joh 1:47; 2:25), could also discern Peter’s makeup. Especially after Jesus’ death and resurrection, Peter showed rocklike qualities, being a strengthening and stabilizing influence on the congregation.​—Lu 22:32; Ac 1:15, 16; 15:6-11.

John: According to some ancient manuscripts, the father of the apostle Peter is here called John. In other ancient manuscripts, he is called Jona. At Mt 16:17, Jesus addresses Peter as “Simon son of Jonah.” (See study note on Mt 16:17.) According to some scholars, the Greek forms of the names John and Jona(h) may be different spellings of the same Hebrew name.

1:45

Nathanael: From the Hebrew name meaning “God Has Given.” Presumably another name of Bartholomew, one of Jesus’ 12 apostles. (Mt 10:3) Bartholomew, meaning “Son of Tolmai,” was a patronymic term (that is, a designation derived from the father’s name). It was not exceptional for Nathanael to be called Bartholomew, or Son of Tolmai, as another man was simply called Bartimaeus, that is, the son of Timaeus. (Mr 10:46) When Matthew, Mark, and Luke talk about Bartholomew, they mention him along with Philip. Similarly, when John mentions Nathanael, he also links him with Philip, giving further evidence that Bartholomew and Nathanael were one and the same. (Mt 10:3; Mr 3:18; Lu 6:14; Joh 1:45, 46) It was not uncommon for a person to be known by more than one name.​—Joh 1:42.

Moses, in the Law, and the Prophets: This wording echoes the expression “the Law and the Prophets” that is used several times, with slight variations, in the Gospels. (Mt 5:17; 7:12; 11:13; 22:40; Lu 16:16) Here, “the Law” refers to the Bible books of Genesis through Deuteronomy, and “the Prophets” refers to the prophetic books of the Hebrew Scriptures. When used together, they could be understood to include the entire Hebrew Scriptures. The disciples mentioned here were obviously keen students of the Hebrew Scriptures, and Philip may have had in mind passages like those found at Ge 3:15; 22:18; 49:10; De 18:18; Isa 9:6, 7; 11:1; Jer 33:15; Eze 34:23; Mic 5:2; Zec 6:12; and Mal 3:1. In fact, a number of Bible verses indicate that the entire Hebrew Scriptures bear witness about Jesus.​—Lu 24:27, 44; Joh 5:39, 40; Ac 10:43; Re 19:10.

1:46

Can anything good come out of Nazareth?: It is commonly understood that Nathanael’s comment reflected the fact that Nazareth was an insignificant village, looked down on even by people of Galilee. (Joh 21:2) Nazareth is not specifically mentioned in the Hebrew Scriptures nor by Josephus, though the nearby Japhia (less than 3 km [2 mi] SW of Nazareth) is mentioned at Jos 19:12 and by Josephus. However, not all cities in Galilee were mentioned in the Hebrew Scriptures or by Josephus. It is also noteworthy that the Gospels always call Nazareth “a city” (Greek, poʹlis), a term that generally denotes a population center larger than a village. (Mt 2:23; Lu 1:26; 2:4, 39; 4:29) Nazareth stood in a mountain basin, surrounded by hills overlooking the plain of Esdraelon (Jezreel). The area was well-populated, with a number of cities and towns nearby. It was located close to important trade routes, so its inhabitants would have had access to information about the social, religious, and political activities of the time. (Compare Lu 4:23.) Nazareth also had its own synagogue. (Lu 4:16) So it seems likely that it was not an insignificant village. Therefore, Nathanael may simply have been expressing surprise that Philip would think that a man from the neighboring city of Nazareth in Galilee could be the Promised One, since the Scriptures had foretold that the Messiah would come from Bethlehem in Judah.​—Mic 5:2; Joh 7:42, 52.

1:47

truly an Israelite in whom there is no deceit: All descendants of Jacob were Israelites, but Jesus was no doubt referring to something more than fleshly kinship. The name Israel means “Contender (Perseverer) With God” and was given to Jacob after he wrestled with an angel in order to obtain a blessing. Unlike his brother, Esau, Jacob appreciated sacred things and was willing to exert himself vigorously to gain God’s favor. (Ge 32:22-28; Heb 12:16) Jesus’ words to Nathanael indicated that he was an Israelite not merely by birth but by manifesting the same kind of faith and adherence to God’s will that his forefather Jacob did. Jesus’ words (which may reflect Ps 32:2) also indicate that there was nothing hypocritical or devious about Nathanael.

1:50

You will see things greater than these: Nathanael soon began to see these words fulfilled. At a marriage feast in his hometown of Cana in Galilee, Nathanael witnessed Jesus’ first miracle, the turning of water into superb wine. (Joh 2:1-11; 21:2) Along with the 11 others who were later appointed as apostles, Nathanael saw Jesus heal the sick, expel demons, and even raise the dead. Besides seeing these things, Nathanael and the other apostles were themselves empowered to perform miracles and to share in proclaiming: “The Kingdom of the heavens has drawn near.”​—Mt 10:1-8.

1:51

Most truly: Lit., “Truly, truly.” Greek, a·menʹ a·menʹ. The Greek word a·menʹ is a transliteration of the Hebrew ʼa·menʹ, meaning “so be it,” or “surely.” Jesus frequently uses the term a·menʹ to preface a statement, a promise, or a prophecy, thereby emphasizing its absolute truthfulness and reliability. Jesus’ use of “truly,” or amen, in this way is said to be unique in sacred literature. (Mt 5:18; Mr 3:28; Lu 4:24) Only John’s Gospel repeats the term in succession (a·menʹ a·menʹ), and it does so in all 25 occurrences. In this translation, the doubling of a·menʹ is rendered “most truly”; alternative renderings could be “very truly” or “most assuredly.” The whole phrase “Truly [or, “Most truly”] I say to you” could also be rendered: “I assure you” or “I tell you the truth.”

heaven: The Greek term used here can refer to the physical heavens, that is, the sky, or to the spiritual heavens.

angels: Or “messengers.” The Greek word agʹge·los and the corresponding Hebrew word mal·ʼakhʹ occur nearly 400 times in the Bible. Both words have the basic meaning of “messenger.” When spirit messengers are meant, the words are translated “angels,” but if the reference is definitely to humans, the rendering is “messengers.” The context usually makes clear whether human or angelic messengers are meant, but where both meanings are possible, footnotes often show the alternative rendering. (Ge 16:7; 32:3; Job 4:18, ftn.; 33:23, ftn.; Ec 5:6, ftn.; Isa 63:9, ftn.; Mt 1:20; Jas 2:25; Re 22:8; see Glossary.) In the highly symbolic book of Revelation, certain references to angels may apply to human creatures.​—Re 2:1, 8, 12, 18; 3:1, 7, 14.

to the Son of man: Or “in the service of the Son of man.” When speaking about angels . . . ascending and descending, Jesus may have had in mind Jacob’s vision of angels ascending and descending a stairway, or ladder (Ge 28:12), indicating that angels minister in an important way between Jehovah and humans who have his approval. Jesus’ statement likewise shows that those who walked with Jesus had evidence that God’s angels ministered to him and that in a special way, he was under the care and guidance of his Father.

Son of man: See study note on Mt 8:20.

JOHN

Study Notes​—Chapter 2

2:1

Cana: Probably from the Hebrew word qa·nehʹ, “reed”; hence, “Place of Reeds.” John alone mentions this town, always calling it Cana of Galilee (Joh 2:11; 4:46; 21:2), probably to distinguish it from Kanah (Hebrew, Qa·nahʹ) in Asher’s tribal territory (Jos 19:24, 28). The location favored by many scholars is Khirbet Qana, where there are ruins of an ancient village on a hill at the N edge of the Bet Netofa Valley (Plain of el-Battuf), about 13 km (8 mi) N of Nazareth. In Arabic, the place is still known as Qana el-Jelil, the equivalent of Cana of Galilee. Reeds are abundant in a nearby marshy plain, making the name Cana very fitting. There are remains of ancient cisterns and what are thought to be the ruins of a synagogue (dated to the late first century or to the second century C.E.). Potsherds (fragments of earthen vessels) and coins believed to date from the first century C.E. have also been found there. Church tradition favors an identification with Kafr Kanna, located 6.5 km (4 mi) NE of Nazareth, possibly because it is easily accessible to pilgrims from Nazareth. However, the name of this location seems to have no linguistic connection with the Cana of Galilee mentioned in the Bible.

2:4

Woman: Jesus’ use of this term when addressing his mother was consistent with his way of addressing other women (Joh 4:21) and was apparently considered polite in many contexts (Mt 15:28). It was not understood to be rude, unkind, or disrespectful in any way. Angels and the resurrected Jesus used this form of address when speaking to Mary Magdalene when she was weeping in sorrow at Jesus’ tomb; their words would surely not have been harsh or disrespectful in such a situation. (Joh 20:13, 15) On the torture stake, Jesus used the same term to address his mother when his great concern for her moved him to place her in the care of his beloved apostle John. (Joh 19:26) He made this arrangement because of the Scriptural obligation to honor one’s father and mother. (Ex 20:12; De 5:16; Mt 15:4) Several reference works confirm that using the term “woman” as a form of address could reflect respect and affection.

why is that of concern to me and to you?: When Mary told Jesus: “They have no wine” (Joh 2:3), she was no doubt suggesting that he do something about it. This is noteworthy, since Jesus had performed no miracles up to that point. The Semitic idiom used in response, which is literally “what to me and to you?” basically indicates some objection and must be understood according to context. While it sometimes expresses hostility and repulsion (Mt 8:29; Mr 1:24; 5:7; Lu 4:34; 8:28), it appears to be a gentle objection in this instance. (Examples of the milder use of this idiom can be found in the Hebrew Scriptures, such as at 2Sa 16:9, 10 and 1Ki 17:18, ftn.) Jesus’ following words indicate why he was hesitant: My hour has not yet come. Still, Jesus’ response to her suggestion must have indicated that he was not opposed to providing help, as Mary’s reaction in verse 5 shows.

2:6

liquid measures: Many scholars equate the measure mentioned here (Greek, me·tre·tesʹ) with the Hebrew bath measure. Based on jar fragments bearing the designation “bath” in ancient Hebrew characters, some scholars understand the capacity of the bath measure to be about 22 L (5.81 gal). (1Ki 7:26; Ezr 7:22; Eze 45:14) If so, each of the water jars could hold between 44 and 66 L (11.6 and 17.4 gal), and the six jars combined would contain about 260 to 390 L (68.6 to 103 gal). Other scholars, though, believe that a larger Greek unit of measure (up to 40 L [10.5 gal]) may be referred to here.​—See App. B14.

2:11

as the beginning of his signs: Jesus’ changing water into fine wine was the first of the signs, or miracles, that he performed. This event is recorded by John only.

2:13

the Passover: Jesus started his preaching activity after his baptism in the fall of 29 C.E., so this reference to a Passover early in his ministry must have been to the one celebrated in the spring of 30 C.E. (See study note on Lu 3:1 and App. A7.) A comparison of the four Gospel accounts indicates that four Passovers were celebrated during Jesus’ earthly ministry, leading to the conclusion that his ministry was three and a half years long. The Gospels of Matthew, Mark, and Luke (often called the synoptic Gospels) do not mention any Passover except the final one, at which Jesus died. John’s account specifically mentions three Passovers (Joh 2:13; 6:4; 11:55), and a fourth one is most likely referred to by the expression “a festival of the Jews” at Joh 5:1. This example highlights the value of comparing the Gospel accounts to gain a more complete picture of Jesus’ life.​—See study notes on Joh 5:1; 6:4; 11:55.

2:14

the temple: Probably referring to the part of the temple area known as the Court of the Gentiles.​—See App. B11.

those selling cattle and sheep and doves: God’s Law required that the Israelites make sacrifices at the temple, and visitors needed food provisions during their stay in Jerusalem. Some Israelites had to travel long distances to get there, so the Law allowed them to sell their produce and animals, bring the money to Jerusalem, and buy such offerings as cattle, sheep, goats, and doves as well as what they needed for their stay in the city. (De 14:23-26) Over time, merchants set up businesses to sell sacrificial animals and birds right inside the temple complex. (See study note on the temple in this verse.) Likely, some of the merchants were cheating the people by charging too much.

2:15

a whip of ropes: The Greek word for “rope” (skhoi·niʹon) may denote a cord made of reeds, rushes, or other materials. When Jesus used the whip of ropes to drive “the sheep and cattle out of the temple,” the sellers of these animals would naturally have followed their livestock out of the temple area. In the following verse, when he verbally evicted the men selling doves, there is no mention of the whip, indicating that he did not use it on the sellers. Even so, the result was that those who were commercializing true worship were forced to leave the temple premises.

he drove all those with the sheep and cattle out of the temple: While on earth, Jesus twice cleansed the temple in Jerusalem of commercialism. What is described here is the first cleansing, which took place in connection with the Passover in 30 C.E. and Jesus’ first visit to Jerusalem as the anointed Son of God. (See App. A7.) On Nisan 10, 33 C.E., Jesus cleansed the temple a second time. This occasion is described in the Gospels of Matthew (21:12, 13), Mark (11:15-18), and Luke (19:45, 46).​—See App. A7.

money changers: See study note on Mt 21:12.

2:16

a house of commerce: Or “a marketplace; a business.” The Greek phrase oiʹkon em·po·riʹou, rendered “a house of commerce,” means “a place where business is carried on; a market.” It occurs only here in the Christian Greek Scriptures. The sale of sacrifices within the temple grounds was one of the chief sources of income for the wealthy and powerful house of chief priest Annas.

2:17

zeal for your house: In this context, the Greek word (zeʹlos), here rendered “zeal,” denotes an intense, positive, burning interest, marked by a sense of dedication. The scripture that the disciples called to mind can be found at Ps 69:9. There the corresponding Hebrew noun (qin·ʼahʹ), rendered “zeal,” may convey such meanings as “insistence on exclusive devotion; toleration of no rivalry.” When Jesus saw all the commercial activity in the temple area, he was righteously indignant, and his zeal moved him to action.

2:19

Tear down this temple, and in three days I will raise it up: Only John records these words spoken by Jesus. The Jews thought that he was speaking of the temple of Herod. At Jesus’ trial, his opposers quoted and distorted his words. (Mt 26:61; 27:40; Mr 14:58) As shown at Joh 2:21, Jesus was using figurative speech; he was comparing his anticipated death and resurrection to the demolition and reconstruction of the temple. Although Jesus said: “I will raise it up,” the Scriptures clearly show that it was God who resurrected him. (Ac 10:40; Ro 8:11; Heb 13:20) After being put to death and on the third day resurrected (Mt 16:21; Lu 24:7, 21, 46), Jesus was given another body, not one made with hands like the temple in Jerusalem, but a spirit body made by his Father (Ac 2:24; 1Pe 3:18). In the Scriptures, the figurative use of a temple being applied to people is not unusual. The Messiah was foretold to be “the chief cornerstone” (Ps 118:22; Isa 28:16, 17; Ac 4:10, 11), and Paul and Peter used similar comparisons regarding Jesus and his followers at 1Co 3:16, 17; 6:19; Eph 2:20; and 1Pe 2:6, 7.

2:20

This temple was built in 46 years: The Jews were referring to the temple rebuilding work done by King Herod. The first temple in Jerusalem, built by Solomon, was destroyed by the Babylonians in 607 B.C.E. It was rebuilt under the direction of Zerubbabel after the Babylonian captivity. (Ezr 6:13-15; Hag 2:2-4) According to Josephus (Jewish Antiquities, XV, 380 [xi, 1]), Herod started his rebuilding project in the 18th year of his reign. If counted in the way that the Jews viewed the regnal years of their kings, that could mean 18/17 B.C.E. Actually, work continued on the temple in the form of additions until six years before its destruction in 70 C.E.

2:21

temple of his body: As this comment by the apostle John shows, Jesus was using figurative speech, comparing his anticipated death and resurrection to the demolition and reconstruction of a building.

2:25

he knew what was in man: Jesus was able to discern the thinking, reasoning, and motives of humans. This was foretold by the prophet Isaiah, who said about the Messiah: “The spirit of Jehovah will settle upon him,” so that his judgment would not be based on “what appears to his eyes.”​—Isa 11:2, 3; Mt 9:4; see study note on Mr 2:8.

JOHN

Study Notes​—Chapter 3

3:1

Nicodemus: A Pharisee and a ruler of the Jews, that is, a member of the Sanhedrin. (See Glossary, “Sanhedrin.”) The name Nicodemus, which means “Conqueror of the People,” was well-known among the Greeks and had been adopted by some Jews. Nicodemus is mentioned only in John’s Gospel (Joh 3:4, 9; 7:50; 19:39), and Jesus calls him “a teacher of Israel” at Joh 3:10.​—See study note on Joh 19:39.

3:3

born again: Jesus reveals to Nicodemus that in order to see the Kingdom of God, a human has to be born a second time. Nicodemus’ response in verse 4 indicates that he understood Jesus’ words to mean experiencing a literal second birth as a human. Jesus, however, goes on to describe this second birth as being “born from . . . spirit.” (Joh 3:5) Those who were “to become God’s children” “were born, not from blood or from a fleshly will or from man’s will, but from God.” (Joh 1:12, 13) At 1Pe 1:3, 23, Peter uses a synonymous Biblical expression, saying that anointed Christians are given “a new birth.” Although most Bibles use the expression “born again,” a number of Bibles say “born from above,” which is also a possible rendering because the Greek word aʹno·then usually means “from above.” (Joh 3:31; 19:11; Jas 1:17; 3:15, 17) Both renderings harmonize with the idea that those who would enter the Kingdom would experience a new birth that is “from God” and thus from above. (1Jo 3:9) But considering Nicodemus’ response, in this context the Greek term has also been understood to mean “again; anew.”

the Kingdom of God: This expression occurs only twice in the Gospel of John.​—Joh 3:5; see study notes on Mt 3:2; Mr 1:15.

3:5

born from water and spirit: Nicodemus was likely familiar with the baptisms performed by John the Baptist. (Mr 1:4-8; Lu 3:16; Joh 1:31-34) So when Jesus spoke about water, it is reasonable to assume that Nicodemus would have discerned that Jesus was referring to water used for baptism. Nicodemus would also have been familiar with the way the Hebrew Scriptures use the term “spirit of God,” that is, God’s active force. (Ge 41:38; Ex 31:3; Nu 11:17; Jg 3:10; 1Sa 10:6; Isa 63:11) Therefore, when Jesus used the word “spirit,” Nicodemus would have understood it to be holy spirit. Jesus’ own experience illustrates the point he made to Nicodemus. When Jesus was baptized in water, holy spirit descended upon him. So he was “born from water and spirit.” (Mt 3:16, 17; Lu 3:21, 22) At that time, God declared that Jesus was his Son, apparently indicating that he had brought forth Jesus as a spiritual son who had the prospect of returning to heaven. A follower of Jesus who is “born from water” is one who has turned away from his former course of life, repented of his sins, and been baptized in water. Those who are born from both “water and spirit” are begotten, or brought forth, by God to be sons of God with the promise of spirit life in the heavens and with the prospect of ruling in the Kingdom of God.​—Lu 22:30; Ro 8:14-17, 23; Tit 3:5; Heb 6:4, 5.

spirit: Or “active force.” The Greek word pneuʹma refers here to God’s active force.​—See Glossary.

3:6

What has been born from the flesh is flesh: The Greek word for “flesh” (sarx) is here used to refer to a living being with fleshly or human heritage, along with its limitations.​—See study note on Joh 17:2.

is spirit: Apparently referring to a spiritual son of God, one who is anointed with God’s spirit.

3:8

wind . . . spirit: The Greek word pneuʹma, usually rendered “spirit,” occurs twice in this verse. The first occurrence is the only place in the Christian Greek Scriptures where it is rendered “wind,” though the corresponding Hebrew word ruʹach is rendered “wind” some 100 times. (Ge 8:1; Ex 10:13; 1Ki 18:45; Job 21:18; Zec 2:6; see Glossary, “Spirit.”) Both terms generally denote something invisible to the human eye, often giving evidence of force in motion. Jesus uses the expression to teach a deep spiritual truth. At the end of the verse, pneuʹma is used in the expression everyone who has been born from the spirit, that is, who has been begotten by God’s holy spirit, or active force. (See study note on Joh 3:5.) He tells Nicodemus that being “born from the spirit” can be illustrated with the blowing of the wind. Nicodemus could hear, feel, and see the effects of the wind, but he could not understand its source or its final destination. Similarly, those lacking spiritual insight would find it difficult to grasp how Jehovah, by means of his spirit, could cause a person to be born again; nor could they grasp the glorious future that lies ahead for such a person.

3:13

Son of man: See study note on Mt 8:20.

3:14

so the Son of man must be lifted up: Jesus here likens his being executed on the stake to the placing of the copper serpent on a pole in the wilderness. In order to live, the Israelites bitten by the poisonous serpents had to gaze at the copper serpent put up by Moses. Similarly, sinful humans who desire to gain everlasting life must look intently at Jesus by exercising faith in him. (Nu 21:4-9; Heb 12:2) To many, the fact that Jesus was put to death on a stake made him appear to be an evildoer and a sinner; according to the Mosaic Law, a person hung on a stake was considered cursed. (De 21:22, 23) Quoting from this passage of the Law, Paul explains that Jesus had to be hung on a stake to release the Jews “from the curse of the Law by becoming a curse instead of [them].”​—Ga 3:13; 1Pe 2:24.

3:16

loved: This is the first occurrence of the Greek verb a·ga·paʹo (“to love”) in the Gospel of John. This Greek verb and the related noun a·gaʹpe (love) are used in his Gospel a total of 44 times​—more often than in the other three Gospels combined. In the Bible, a·ga·paʹo and a·gaʹpe often refer to unselfish love guided, or governed, by principle. This is shown by its use in this verse, since God is spoken of as loving the world, that is, the world of mankind in need of redemption from sin. (Joh 1:29) The noun is used at 1Jo 4:8, where John says “God is love.” Love (a·gaʹpe) is listed first as an aspect of “the fruitage of the spirit” (Ga 5:22), and it is described at length at 1Co 13:4-7. The way the word is used in the Scriptures shows that love often involves more than an emotional response to another person. In many contexts, it is broader in scope; this type of love is often expressed more thoughtfully and deliberately. (Mt 5:44; Eph 5:25) Therefore, the love cultivated by Christians should include a moral sense that takes into account duty, principle, and propriety. However, it is not without feeling, since it often includes warm personal affection. (1Pe 1:22) This is shown in the use of the term in John’s Gospel. When John wrote “the Father loves the Son” (Joh 3:35), he used a form of the word a·ga·paʹo, but when he recorded Jesus’ statement describing this same relationship, he used a form of the Greek verb phi·leʹo (“to have affection”).​—Joh 5:20.

the world: The Greek word koʹsmos is closely linked with mankind in secular Greek literature and particularly so in the Bible. (See study note on Joh 1:10.) In this context, koʹsmos refers to the entire world of redeemable mankind who at Joh 1:29 are described as being guilty of “sin,” that is, sin inherited from Adam.

only-begotten Son: The Greek word mo·no·ge·nesʹ, traditionally rendered “only-begotten,” has been defined as “the only one of its kind; one and only; unique.” In the apostle John’s writings, this term is exclusively used of Jesus. (Joh 1:14; 3:18; 1Jo 4:9; see study note on Joh 1:14.) Although the other spirit creatures produced by God were called sons, Jesus alone is called the “only-begotten Son.” (Ge 6:2, 4; Job 1:6; 2:1; 38:4-7) Jesus, the firstborn Son, was the sole direct creation of his Father, so he was unique, different from all other sons of God. They were created, or begotten, by Jehovah through that firstborn Son. The Greek word mo·no·ge·nesʹ is used in a similar way when Paul says that Isaac was Abraham’s “only-begotten son.” (Heb 11:17) Though Abraham fathered Ishmael by Hagar and several sons by Keturah (Ge 16:15; 25:1, 2; 1Ch 1:28, 32), Isaac was “only-begotten” in a special sense. He was Abraham’s only son by God’s promise as well as the only son of Sarah.​—Ge 17:16-19.

exercising faith in him: Lit., “believing into him.” The Greek verb pi·steuʹo (related to the noun piʹstis, generally rendered “faith”) has the basic meaning “to believe; to have faith,” but it can express different shades of meaning, depending on context and grammatical constructions. The meaning of this term often goes beyond mere belief or recognition that someone exists. (Jas 2:19) It includes the idea of faith and trust that lead to obedient action. At Joh 3:16, the Greek verb pi·steuʹo is used together with the preposition eis, “into.” Regarding this Greek phrase, one scholar noted: “Faith is thought of as an activity, as something men do, i.e. putting faith into someone.” (An Introductory Grammar of New Testament Greek, Paul L. Kaufman, 1982, p. 46) Jesus obviously refers to a life characterized by faith, not just a single act of faith. At Joh 3:36, the similar expression “the one who exercises faith in the Son” is contrasted with “the one who disobeys the Son.” Therefore, in that context, “to exercise faith” includes the idea of demonstrating one’s strong beliefs or faith through obedience.

3:17

judge: Or “condemn.” Jehovah did not send his Son to judge adversely, or condemn, the world of mankind, but he sent Jesus on a loving mission to save those who showed faith.​—Joh 3:16; 2Pe 3:9.

3:18

judged: Or “condemned.”​—See study note on Joh 3:17.

3:19

the light: The first occurrence of “light” in this verse indicates that Jesus personified light in his life and teachings and that he reflected understanding and enlightenment from Jehovah God. Jesus is also figuratively referred to as “the light” at Joh 1:7-9.​—For the expression come into the world, see study note on Joh 1:9.

3:22

he . . . was baptizing: It seems that the baptizing was done under Jesus’ direction, since Joh 4:2 states that “Jesus himself did no baptizing but his disciples did.”

3:23

baptizing: Or “immersing.” The Greek word ba·ptiʹzo means “to dip; to plunge.” The Bible indicates that baptism involves complete immersion. This account tells us that John was baptizing at this location “because there was a great quantity of water there.” (See study note on Aenon in this verse.) When Philip baptized the Ethiopian eunuch, they both “went down into the water.” (Ac 8:38) The same Greek word is used in the Septuagint at 2Ki 5:14 when describing that Naaman “plunged into the Jordan seven times.”

Aenon: A place having a great quantity of water available. It was near the apparently better-known place named Salim. The exact locations of these places are uncertain; however, Eusebius indicates a location in the Jordan Valley about eight Roman miles (12 km; 7.5 mi) S of Scythopolis (Beth-shean). In this area is Tell Ridgha (Tel Shalem), tentatively identified with Salim. Nearby are several springs that might fit Eusebius’ description of the place called Aenon. In the Bible, these two locations, Aenon and Salim, are mentioned only here.

3:26

across the Jordan: Or “on the other [eastern] side of the Jordan.” The places mentioned at Joh 3:23, Aenon and Salim, were on the western side of the Jordan, whereas John baptized Jesus at “Bethany across the Jordan,” that is, on the eastern side.​—See study note on Joh 1:28 and App. B10.

3:29

the friend of the bridegroom: In Bible times, a close acquaintance of the bridegroom acted as his legal representative and played a key role in making arrangements for the marriage. He was viewed as the one who brought the bride and bridegroom together. On the wedding day, the bridal procession would arrive at either the house of the bridegroom or that of his father, where the marriage feast would be held. During this feast, the friend of the bridegroom would be happy when he heard the voice of the bridegroom as he talked with his bride, since the friend would feel that he had successfully done his duty. John the Baptist likened himself to “the friend of the bridegroom.” In this case, Jesus was the bridegroom and the disciples as a class made up his symbolic bride. Preparing the way for the Messiah, John the Baptist introduced the first members of “the bride” to Jesus Christ. (Joh 1:29, 35; 2Co 11:2; Eph 5:22-27; Re 21:2, 9) “The friend of the bridegroom” accomplished his objective by making successful introductions; he was then no longer a principal figure. Likewise, John said of himself in relation to Jesus: “That one must keep on increasing, but I must keep on decreasing.”​—Joh 3:30.

3:31

The one who comes from above: The words at Joh 3:31-36 seem to be those of the Gospel writer, the apostle John, not a continuation of the quoted words of John the Baptist or a direct quotation of Jesus’ words. The context indicates that Jesus’ words to Nicodemus end at Joh 3:21 and are followed by the apostle John’s narration of events, continuing to Joh 3:25. Beginning at Joh 3:26, a conversation between John the Baptist and his disciples is recorded, and his words to them end at Joh 3:30. Although the words of Joh 3:31-36 are not presented as spoken by Jesus, they undoubtedly represent truths that Jesus taught the apostle John.

3:33

has put his seal to it: Or “has confirmed.” The Greek word for “to seal; to put a seal on” is here used figuratively and conveys the idea of confirming a statement as being true, or truthful, just as a seal certifies that a document is authentic. A person who accepts the Messiah’s witness, or testimony, acknowledges that God is true​—in this case, regarding his prophetic word about the Messiah.​—Compare Ro 3:4.

3:36

exercises faith . . . disobeys: See study note on Joh 3:16.

JOHN

Study Notes​—Chapter 4

4:4

Samaria: In Jesus’ time, Samaria was the name of the Roman district through which Jesus occasionally traveled. Later, his disciples took the message of Christianity there. Though its exact boundaries are not known today, it lay between Galilee in the N and Judea in the S, and it extended W from the Jordan River to the coastal plains of the Mediterranean Sea. For the most part, the district embraced the territories once belonging to the tribe of Ephraim and the half tribe of Manasseh (W of the Jordan). Though Jesus occasionally passed through Samaria on his way to and from Jerusalem (Joh 4:3-6; Lu 9:51, 52; 17:11), he told his apostles to avoid preaching in Samaritan cities because their primary assignment was to go “to the lost sheep of the house of Israel,” that is, the Jews (Mt 10:5, 6). This restriction, however, was for a limited time only. Just before his ascension to heaven, Jesus told his disciples that they should carry the good news to “Samaria” as well as “to the most distant part of the earth.” (Ac 1:8, 9) When persecution broke out in Jerusalem, some of the disciples, Philip in particular, declared the good news throughout Samaria. Peter and John were later sent there so that the Samaritans could receive holy spirit.​—Ac 8:1-17, 25; 9:31; 15:3.

4:5

Sychar: A city of Samaria that has been identified with the village of ʽAskar, near modern-day Nablus, about 1 km (0.6 mi) NE of Shechem and 0.7 km (0.4 mi) NNE of Jacob’s well. (See App. B6 and B10.) Some have identified Sychar with Shechem, based on some early non-Biblical writers and the reading “Sychem” in the Codex Syriac Sinaiticus. However, the best Greek manuscripts support the reading “Sychar,” and archaeologists have shown that the site of Shechem (Tell Balata) was not occupied at the time of this account.

4:6

Jacob’s well: The traditional site of this well is Bir Yaʽqub (Beʼer Yaʽaqov), situated about 2.5 km (1.5 mi) SE of modern-day Nablus, not far from Tell Balata, the site of Shechem. This well is deep; its water level never rises to the top. Measurements made in the 19th century indicate that the depth of the well was about 23 m (75 ft) at that time. There is debris at the bottom, so the well might have been even deeper in ancient times. (Joh 4:11) Because the well is usually dry from about the end of May until the autumn rains, some reason that its water is derived from rain and percolation. Others believe that the well is also spring fed. (See study note on well in this verse.) The Bible does not directly state that Jacob dug the well, but it does indicate that Jacob had property in this vicinity. (Ge 33:18-20; Jos 24:32) Jacob likely dug this well or had it dug, perhaps to provide water for his large household and flocks. He could thereby prevent trouble with his neighbors, who doubtless already owned the other water sources in the region. Or he may have needed another water supply when other wells in the area dried up.

tired out as he was: This is the only place in the Scriptures where Jesus is said to be “tired out.” It was about 12:00 noon, and that morning Jesus had likely made the journey from the Jordan Valley in Judea to Sychar in Samaria, a steep ascent of almost 900 m (3,000 ft).​—Joh 4:3-5; see App. A7.

well: Or “spring; fountain.” In this context, two different Greek words are used to refer to Jacob’s well at Sychar. The Greek word pe·geʹ, twice rendered “well” in this verse, often denotes a spring, or fountain, which may have been the source of Jacob’s well. At Jas 3:11, the term is used to refer to a literal “spring,” and it is used in a figurative sense at Joh 4:14, where it is also rendered “spring.” At Joh 4:12, Jacob’s well is referred to by the Greek word phreʹar, which can mean a well, a cistern, or a vertical shaft. (1Sa 19:22, Septuagint; Lu 14:5; Re 9:1) Springs were often a source for wells, sometimes being cleared and deepened, which may explain why “spring” and “well” are here used interchangeably for the same water source.​—See study note on Jacob’s well in this verse.

about the sixth hour: That is, about 12:00 noon.​—See study note on Mt 20:3.

4:9

Jews have no dealings with Samaritans: The Samaritans first referred to in the Bible were Jews who lived in the ten-tribe kingdom before it was conquered by the Assyrians. (2Ki 17:29) The Samaritans’ separation from the rest of the Jews began earlier when Jeroboam established idol worship in the ten-tribe kingdom of Israel. (1Ki 12:26-30) After the Assyrian conquest, “Samaritan” came to refer to the descendants of those left in the region of Samaria as well as to the foreigners brought in to populate the land. Though the Samaritans claimed descent from the tribes of Manasseh and Ephraim only, some undoubtedly mixed with the foreigners, and the Scriptures indicate that this mixed population further corrupted worship in Samaria. (2Ki 17:24-41) When the Jews returned from Babylonian exile, the Samaritans claimed devotion to Jehovah, but they opposed the rebuilding of the temple and city walls in Jerusalem. Then, perhaps in the fourth century B.C.E., on Mount Gerizim, they built their own temple, which was destroyed by the Jews in 128 B.C.E. However, the Samaritans continued to worship in that mountain, and in the first century, they populated the Roman district of Samaria that lay between Judea and Galilee. They accepted only the first five books of the Bible, and perhaps the book of Joshua, but they made changes in some verses to support the location of their temple. By Jesus’ day, the name Samaritan had an ethnic and religious connotation, and the Samaritans were treated with scorn by the Jews.​—Joh 8:48.

. . . with Samaritans: Although this parenthetical comment is not included in some manuscripts, it has strong support in a number of early, authoritative manuscripts.

4:10

living water: This Greek expression is used in a literal sense to refer to flowing water, spring water, or freshwater from a well supplied by springs. This is in contrast with stagnant water from a cistern. At Le 14:5, the Hebrew expression for “running water” is literally “living water.” At Jer 2:13 and 17:13, Jehovah is described as “the source [or, “spring”] of living water,” that is, life-giving symbolic water. When speaking with the Samaritan woman, Jesus used the term “living water” figuratively, but it appears that she initially took his words literally.​—Joh 4:11; see study note on Joh 4:14.

4:11

the well is deep: See study note on Joh 4:6.

4:12

our forefather Jacob: The Samaritans claimed descent from Jacob through Joseph, a claim that many Jews of the day would likely have refuted. To emphasize the Samaritans’ descent from foreign peoples, some Jews called them by the Hebrew term “Cuthim,” or “Cuthaeans,” that is, people of Cuth (or Cuthah). The names Cuth and Cuthah refer to the same original home of the people who had been moved by the king of Assyria to the cities of Samaria after Israel went into exile in 740 B.C.E. It was probably located about 50 km (30 mi) NE of Babylon.​—2Ki 17:23, 24, 30.

4:14

the water that I will give: The terms “water” and “spring” are here used figuratively. Earlier in the conversation between Jesus and the Samaritan woman, Jesus referred to “living water.” (See study note on Joh 4:10.) He goes on to explain that the water he provides becomes in those who receive it a spring of water that can impart everlasting life. God’s Word uses water as a symbol of God’s provisions for restoring mankind to perfect life. An important component of this symbolic water is Jesus’ ransom sacrifice. In this context, Jesus focuses on the spiritual benefits that come to those who listen to him and become his disciples. As they are “coming to know” Jehovah God and Jesus Christ and acting on that knowledge with faith, they have the prospect of gaining everlasting life. (Joh 17:3) Jesus said that for a person who accepts this symbolic water, it would become in him a spring bubbling up life-giving benefits. Such a person also feels impelled to share this “water of life” with others.​—Re 21:6; 22:1, 17; see study note on Joh 7:38.

4:20

this mountain: That is, Mount Gerizim. (See App. B10.) This mountain is mentioned four times in the Hebrew Scriptures. (De 11:29; 27:12; Jos 8:33; Jg 9:7) A Samaritan temple rivaling the one in Jerusalem was constructed on the mountain, perhaps in the fourth century B.C.E., and was destroyed by the Jews in 128 B.C.E. The Samaritans accepted only the first five books of the Bible, and possibly the book of Joshua, but only their revised version, known as the Samaritan Pentateuch. It was written in their own characters, derived from ancient Hebrew. The text differs from the Masoretic text of the Hebrew Bible in some 6,000 instances. Most variances are minor details, but there are some major differences. For example, at De 27:4, “Mount Gerizim” is substituted for “Mount Ebal” as the place where the Law of Moses was to be written on plastered stones. (De 27:8) The obvious reason for this change was to give credence to the Samaritans’ belief that Gerizim was the holy mountain of God.

4:22

salvation begins with the Jews: Or “salvation originates with the Jews.” Jesus’ statement implies that the Jewish people had been entrusted with God’s Word, pure worship, and the truth that could lead to salvation. (Ro 3:1, 2) They were also chosen as the people from whom the Messiah would come, fulfilling God’s promise regarding the “offspring” of Abraham. (Ge 22:18; Ga 3:16) When Jesus spoke to the Samaritan woman, it was only through the Jews that a person could learn the truth about God and what he required as well as details about the Messiah. Israel was still God’s channel, and any who wished to serve Jehovah had to do so in association with his chosen nation.

4:24

God is a Spirit: The Greek word pneuʹma is used here in the sense of a spirit person, or being. (See Glossary, “Spirit.”) The Scriptures show that God, the glorified Jesus, and the angels are spirits. (1Co 15:45; 2Co 3:17; Heb 1:14) A spirit has a form of life that differs greatly from that of humans, and it is invisible to human eyes. Spirit beings have a body, “a spiritual one,” that is far superior to “a physical body.” (1Co 15:44; Joh 1:18) Although Bible writers speak of God as having a face, eyes, ears, hands, and so forth, such descriptions are figures of speech to help humans understand what God is like. The Scriptures clearly show that God has a personality. He also exists in a location beyond the physical realm; so Christ could speak of “going to the Father.” (Joh 16:28) At Heb 9:24, Christ is said to enter “into heaven itself, so that he . . . appears before God on our behalf.”

worship with spirit: As shown in the Glossary article “Spirit,” the Greek word pneuʹma can have a number of meanings, among them God’s active force, or holy spirit, as well as the force that impels individuals, that is, their mental disposition. One of the things that the different meanings of the term “spirit” have in common is in reference to things that are invisible to human sight. Jesus explained at Joh 4:21 that worship of the Father would not be centered on a physical location, such as Mount Gerizim in Samaria or the temple in Jerusalem. Because God is not material and cannot be seen or felt, worship of him would no longer need to revolve around a physical temple or a mountain. In other Bible verses, Jesus showed that to worship God acceptably, a person would need to be guided by God’s invisible holy spirit, also called a “helper.” (Joh 14:16, 17; 16:13) Therefore, “worship with spirit” apparently refers to worship that is guided by God’s spirit, which would help an individual to be attuned to God’s thinking through study and application of His Word. So Jesus’ statement about worshipping God “with spirit” involves far more than being sincere and having a spirited, or enthusiastic, mental disposition about serving God.

worship with . . . truth: Worship that is acceptable to God cannot be based on imagination, myths, or lies. It has to be in harmony with facts and consistent with “the truth” that God has revealed in his Word about himself and his purposes. (Joh 17:17) Such worship must conform to the “realities that are not seen” but are revealed in God’s Word.​—Heb 9:24; 11:1; see also the study note on worship with spirit in this verse.

4:25

I know that Messiah is coming: The Samaritans accepted only the five books of Moses, now known as the Pentateuch. They rejected the rest of the Hebrew Scriptures, with the possible exception of the book of Joshua. Nevertheless, because they accepted Moses’ writings, the Samaritans looked forward to the coming of the Messiah, the prophet greater than Moses.​—De 18:18, 19.

Messiah: The Greek word Mes·siʹas (a transliteration of the Hebrew word ma·shiʹach) occurs only twice in the Christian Greek Scriptures (here and at Joh 1:41). The Hebrew verb, from which the title ma·shiʹach is derived, is ma·shachʹ, meaning “to smear or spread (with liquid)” and “to anoint.” (Ex 29:2, 7) In Bible times, priests, rulers, and prophets were ceremonially anointed with oil. (Le 4:3; 1Sa 16:3, 12, 13; 1Ki 19:16) The corresponding title Christ (Greek, Khri·stosʹ) occurs more than 500 times in the Christian Greek Scriptures and is equivalent to the title “Messiah,” both meaning “Anointed One.”​—See study note on Mt 1:1.

4:26

I am he: Lit., “I am.” Greek, e·goʹ ei·mi. Some consider this expression to be an allusion to the Septuagint reading of Ex 3:14 and use it to identify Jesus with God. However, Ex 3:14 uses different wording (e·goʹ ei·mi ho on, “I am The Being; I am The Existing One”) from that used at Joh 4:26. Moreover, the expression e·goʹ ei·mi is used in the Septuagint to render words spoken by Abraham, Eliezer, Jacob, David, and others. (Ge 23:4; 24:34; 30:2; 1Ch 21:17) In the Christian Greek Scriptures, the phrase e·goʹ ei·mi is not limited to the rendering of words expressed by Jesus. The same Greek words are used at Joh 9:9 in recording a reply by a man whom Jesus had cured. They simply convey the message: “It is I.” These words are also used by the angel Gabriel as well as by Peter, Paul, and others. (Lu 1:19; Ac 10:21; 22:3) Obviously, these statements are not references to Ex 3:14. A comparison of the parallel accounts in the synoptic Gospels shows that the phrase e·goʹ ei·mi found at Mr 13:6 and Lu 21:8 (“I am he”) is a shorter way of expressing the more complete thought found at Mt 24:5, which is rendered “I am the Christ.”

I am he, the one speaking to you: This is apparently the first time that Jesus openly identifies himself as the Messiah, or the Christ. He does so to a woman who is not even a Jew but a Samaritan. (Joh 4:9, 25) Most Jews had disdain for and refused to greet Samaritans, and many Jewish men looked down on women. Jesus later dignified other women in a similar way, granting them the privilege of being the first witnesses of his resurrection.​—Mt 28:9, 10.

4:27

speaking with a woman: Contrary to the spirit of the Mosaic Law, Jewish tradition discouraged men from speaking to women in public. It appears that this view was widespread in Jesus’ day. That would explain why even his disciples “were surprised” when they saw Jesus speaking with the Samaritan woman. According to the Talmud, ancient rabbis advised that a scholar “should not converse with a woman in the street.” And according to the Mishnah, one rabbi said: “Talk not much with womankind. . . . He that talks much with womankind brings evil upon himself and neglects the study of the Law and at the last will inherit Gehenna.”​—Aboth 1:5.

4:35

there are yet four months before the harvest comes: The barley harvest begins in the Jewish month Nisan (March/April), about Passover time. (See App. B15.) Counting back four months would indicate that Jesus spoke these words in the month of Chislev (November/December). That was the time when rains were becoming heavier and colder weather was ahead. So Jesus’ words about a harvesting that was already taking place apparently refer to a figurative harvest, or ingathering of people, rather than to a literal harvest.​—Joh 4:36.

white: That is, ripe. The Greek word leu·kosʹ denotes white and different shades of light color, such as light yellow, indicating that the crop was ripe and was ready to be harvested. Since Jesus here states that there are “four months before the harvest comes,” the surrounding fields were likely green​—the color of recently sprouted barley. So when Jesus spoke about the fields’ being ripe for harvesting, he no doubt had a spiritual harvest in mind, not a literal one. Some scholars have suggested that when Jesus encouraged his listeners to view the fields, he may have been referring to a crowd of Samaritans approaching and that his remark about the fields’ being “white” could have been an allusion to the white robes that they may have worn. Or the remark may have been a figure of speech indicating that they were ready to accept the message.​—Joh 4:28-30.

4:39

Many of the Samaritans . . . put faith in him: The effect of Jesus’ encounter with the Samaritan woman was evident. Because of her testimony, many Samaritans began to believe in Jesus. While the initial spiritual harvest took place mainly among the Jews, an even greater harvest that included the Samaritans would soon become a reality, as the inspired record shows. Jesus’ preaching to the Samaritan woman no doubt laid the foundation for many of these Samaritans to respond to Philip’s preaching.​—Joh 4:34-36; Ac 1:8; 8:1, 14-17.

4:42

savior of the world: This expression, appearing only here and at 1Jo 4:14, indicates that Jesus would save from sin those from “the world” of mankind who demonstrate faith.​—See study notes on Joh 1:29; 3:17.

4:44

his own homeland: Lit., “his father’s place.” The Greek word rendered “homeland” is translated “home territory” at Mt 13:54; Mr 6:1; and Lu 4:24, where it refers to Jesus’ hometown, Nazareth. In this context, however, it seems to refer to all of Galilee.​—Joh 4:43.

4:46

Cana of Galilee . . . Capernaum: The distance by road between Cana (Khirbet Qana) and Capernaum is about 40 km (25 mi).​—See study note on Joh 2:1.

a royal official: Or “a certain attendant of the king.” The Greek term ba·si·li·kosʹ refers to one connected with the king (ba·si·leusʹ), whether by blood or by office. Here it seems to refer to a royal attendant, or member of the royal court, of Herod Antipas, the tetrarch of Galilee. He was popularly referred to as “king.”​—See study notes on Mt 14:9; Mr 6:14.

4:47

come down: That is, to Capernaum. In ancient times, a road led past Khirbet Qana (most likely the Biblical Cana; see study note on Joh 2:1) down to the shores of the Sea of Galilee and along the shoreline to Capernaum, which lay over 200 m (650 ft) below sea level; hence, the expression “come down” to Capernaum.

4:52

the seventh hour: That is, about 1:00 p.m.​—See study note on Mt 20:3.

4:54

the second sign: The reference here is to the second of two miracles that Jesus performed in Galilee on returning from Judea. The first sign, or miracle, is referred to at Joh 2:11. Jesus did other powerful works in Jerusalem before he performed this second sign in Galilee.​—Joh 2:23.

JOHN

Study Notes​—Chapter 5

5:1

a festival of the Jews: Although John does not specify which festival is referred to, there are good reasons to conclude that it is the Passover of 31 C.E. John’s account was generally in chronological order. The context places this festival shortly after Jesus said that there were “yet four months before the harvest.” (Joh 4:35) The harvest season, particularly the barley harvest, got under way about Passover time (Nisan 14). So it seems that Jesus’ statement was made about four months before that, about the month of Chislev (November/December). Two other festivals, the festivals of Dedication and of Purim, fell during the time period from Chislev to Nisan. However, these festivals did not require an Israelite to go up to Jerusalem. So in this context, the Passover seems to be the most likely “festival of the Jews” that required Jesus to attend in Jerusalem according to God’s Law to Israel. (De 16:16; Lu 22:1) It is true that John records only a few events before the next mention of the Passover (Joh 6:4), but a consideration of the chart in App. A7 shows that John’s account of Jesus’ early ministry was abbreviated, and many events already covered by the other three Gospel writers were not mentioned. In fact, the great amount of activity of Jesus recorded in the other three Gospels lends weight to the conclusion that an annual Passover did indeed come between the events recorded at Joh 2:13 and those at Joh 6:4.​—See App. A7 and study note on Joh 2:13.

5:2

Hebrew: In the Christian Greek Scriptures, inspired Bible writers used the term “Hebrew” in designating the language spoken by the Jews (Joh 19:13, 17, 20; Ac 21:40; 22:2; Re 9:11; 16:16), as well as the language in which the resurrected and glorified Jesus addressed Saul of Tarsus (Ac 26:14, 15). At Ac 6:1, “Hebrew-speaking Jews” are distinguished from “Greek-speaking Jews.” While some scholars hold that the term “Hebrew” in these references should instead be rendered “Aramaic,” there is good reason to believe that the term actually applies to the Hebrew language. When the physician Luke says that Paul spoke to the people of Jerusalem “in the Hebrew language,” Paul was addressing those whose life revolved around studying the Law of Moses in Hebrew. Also, of the great number of fragments and manuscripts comprising the Dead Sea Scrolls, the majority of Biblical and non-Biblical texts are written in Hebrew, showing that the language was in daily use. The smaller number of Aramaic fragments found shows that both languages were used. So it seems highly unlikely that when Bible writers used the word “Hebrew,” they actually meant the Aramaic or Syrian language. (Ac 21:40; 22:2; compare Ac 26:14.) The Hebrew Scriptures earlier distinguished between “Aramaic” and “the language of the Jews” (2Ki 18:26), and first-century Jewish historian Josephus, considering this passage of the Bible, speaks of “Aramaic” and “Hebrew” as distinct tongues. (Jewish Antiquities, X, 8 [i, 2]) It is true that there are some terms that are quite similar in both Aramaic and Hebrew and possibly other terms that were adopted into Hebrew from Aramaic. However, there seems to be no reason for the writers of the Christian Greek Scriptures to have said Hebrew if they meant Aramaic.

Bethzatha: The Hebrew name means “House of the Olive [or, of Olives].” According to some manuscripts, the pool is called “Bethesda,” possibly meaning “House of Mercy.” Other manuscripts read “Bethsaida,” meaning “House of the Hunter [or, Fisherman].” Many scholars today prefer the name Bethzatha.

5:3

the sick . . . were lying down: It was commonly believed that people could be healed by getting into the pool when the water was stirred up. (Joh 5:7) As a result, those seeking a cure congregated at the site. However, the Bible does not say that an angel of God performed miracles at the pool of Bethzatha. (See study note on Joh 5:4.) What it does say is that Jesus performed a miracle at the pool. It is worth noting that the man did not enter the water; yet, he was instantly cured.

5:4

Some manuscripts add, in whole or in part, the following text, beginning at the end of verse 3 and continuing as verse 4: “waiting for the movement of the water. 4 For an angel of the Lord [or, “of Jehovah”] would come down into the pool from season to season and disturb the water; the first one then to step in after the disturbance of the water would become sound in health from whatever disease it was by which he was afflicted.” These words, however, do not appear in the earliest authoritative manuscripts and most likely are not part of the original text of John. (See App. A3.) Some translations of the Christian Greek Scriptures into Hebrew, referred to as J^{9, 22, 23} in App. C4, read “an angel of Jehovah” instead of “an angel of the Lord.”

5:8

mat: Or “bed.” In Bible lands, a bed was often a simple mat made of straw or rushes, perhaps with quilting or a mattress of some sort added for comfort. When not in use, these beds were rolled up and stored away. In this context, the Greek word kraʹbat·tos evidently refers to a poor man’s bed. In the account at Mr 2:4-12, the same Greek word refers to some kind of “stretcher” on which the paralytic man was carried.

5:10

the Jews: As used in the Gospel of John, this term conveys somewhat different meanings depending on the context. It can refer to Jewish people in general, to those living in Judea, or to those living in or near Jerusalem. The term may also refer to Jews who zealously adhered to human traditions connected with the Mosaic Law and who were hostile to Jesus. In this context, “the Jews” may refer to the Jewish authorities or religious leaders, but the term may also have been used broadly to include other Jews who were zealous for the traditions.

5:14

Do not sin anymore: Jesus’ words here do not mean that this man’s sickness was due to some sin he had committed. Rather, the man whom Jesus cured had been sick for 38 years because of inherited imperfection. (Joh 5:5-9; compare Joh 9:1-3.) Now that the man had been shown mercy and was healed, Jesus urged him to follow the way of salvation and avoid willful sin that could result in something worse than sickness, that is, everlasting destruction.​—Heb 10:26, 27.

5:16

were persecuting: The imperfect form of the Greek verb used here indicates that the Jews​—perhaps referring to the Jewish leaders or to Jews who zealously adhered to human traditions connected with the Mosaic Law​—began to persecute Jesus and continued doing so.

5:18

making himself equal to God: While properly referring to God as his Father, Jesus never claimed equality with God. (Joh 5:17) Rather, it was the Jews who accused Jesus of attempting to make himself God’s equal by claiming God as his Father. Just as the Jews were wrong in stating that Jesus was a Sabbath breaker, they were wrong in making this accusation. Jesus makes this evident by what he says as recorded in verses 19 through 24​—he could do nothing of his own initiative. Clearly, he was not claiming to be equal to God.​—Joh 14:28.

5:19

of his own initiative: Or “on his own,” that is, independently. Lit., “from himself.” As God’s Chief Representative, Jesus always listens to Jehovah’s voice and speaks what Jehovah directs.

5:20

the Father has affection for the Son: Jesus here describes the warm bond of unity and friendship that has existed between him and the Father from the dawn of creation. (Pr 8:30) When John recorded Jesus’ statement describing this relationship, he used a form of the Greek verb phi·leʹo (“to have affection”). This verb often describes a very close bond, the kind that exists between genuine friends. For example, it is used to describe the bond of friendship that existed between Jesus and Lazarus. (Joh 11:3, 36) It is also used to describe the family relationship between parents and children. (Mt 10:37) The same verb, phi·leʹo, is used to show the strong, warm, personal attachment Jehovah has for his Son’s followers and the warm feelings the disciples had for God’s Son.​—Joh 16:27.

5:24

judgment: The Greek term kriʹsis, here rendered “judgment,” may convey several shades of meaning. The context determines what is meant. For example, this term can denote the act or process of judgment or evaluation (Joh 5:22, 27, 29 and study note), the quality of justice (Mt 23:23; Lu 11:42), or a court of law (Mt 5:21). It can also refer to a judgment that is either favorable or unfavorable, but most of the occurrences in the Christian Greek Scriptures convey the idea of a condemnatory judgment. In this verse, “judgment” is used in parallel with death and set in contrast with life and everlasting life; therefore, it refers to a judgment that results in loss of life.​—2Pe 2:9; 3:7.

has passed over from death to life: Jesus is apparently speaking about those who were once spiritually dead but who upon hearing his words put faith in him and discontinue walking in their sinful course. (Eph 2:1, 2, 4-6) They pass over “from death to life” in that the condemnation of death is lifted from them, and they are given the hope of everlasting life because of their faith in God. In a similar way, Jesus apparently referred to spiritually dead ones when he said to the Jewish son who wanted to go home to bury his father: “Let the dead bury their dead.”​—Lu 9:60; see study notes on Lu 9:60; Joh 5:25.

5:25

the dead: Jesus said that the hour, or time, for the dead to “hear [his] voice” is now, so he could only mean living humans who inherited sin from Adam and were therefore condemned to death. (Ro 5:12) From God’s standpoint, mankind in general has no right to life because “the wages” that sin pays to them is death. (Ro 6:23) By hearing and heeding Jesus’ “word,” individuals could figuratively ‘pass over from death to life.’ (See study note on Joh 5:24.) The terms “hear” and “listen” are frequently used in the Bible with the meaning of “pay heed to” or “obey.”

5:26

has life in himself: Or “has in himself the gift of life.” Jesus has “life in himself” because his Father granted him powers that originally only Jehovah had. These powers no doubt include the authority to give humans the opportunity to have a fine standing before God and thus gain life. They would also include the ability to impart life by resurrecting the dead. About a year after Jesus made the statement recorded here, he indicated that his followers could have life in themselves.​—For the meaning of the expression “life in yourselves” as it applies to Jesus’ followers, see study note on Joh 6:53.

5:27

Son of man: See study note on Mt 8:20.

5:28

the memorial tombs: This term renders the Greek word mne·meiʹon, which comes from the verb mi·mneʹsko·mai, “to remember; to remind (oneself),” and refers to a tomb or a grave. Thus, the term carries the implication of preserving the memory of the deceased person. In this context, it suggests that the person who died is remembered by God. This connotation gives added meaning to the term used by Luke in recording the plea of the criminal executed alongside Jesus: “Remember [form of the verb mi·mneʹsko·mai] me when you get into your Kingdom.”​—Lu 23:42.

5:29

a resurrection: See study note on Mt 22:23.

a resurrection of life: Those who will receive “a resurrection of life” are the ones who “did good things” before they died. Even before their resurrection, God’s purpose for faithful ones is so certain that they are spoken of as “living to him,” their names already being in “the scroll [or “book”] of life” kept from “the founding of the world.” (Lu 20:38 and study note; Re 17:8; see also Php 4:3 and study note.) They are apparently the same as “the righteous” who will be resurrected, as mentioned at Ac 24:15. According to Ro 6:7, a person “who has died has been acquitted from his sin.” The sins committed by these righteous ones were canceled at death, but their record of faithfulness remains. (Heb 6:10) Of course, these resurrected righteous ones will need to stay faithful in order for their names to remain in “the scroll [or “book”] of life” and ultimately to attain to “everlasting life.”​—Re 20:12; Joh 3:36.

a resurrection of judgment: “Those who practiced vile things” before they died will receive “a resurrection of judgment.” The Greek term here rendered “judgment” (kriʹsis) may have several shades of meaning, depending on the context. (See study note on Joh 5:24.) In this verse, it seems that the term “judgment” is used in the sense of a process of evaluation and probation or, as one Greek lexicon says, a “scrutiny of conduct.” Those who will receive “a resurrection of judgment” are apparently the same as “the unrighteous” mentioned at Ac 24:15. These unrighteous ones will be judged based on their conduct under the Kingdom rule of Christ and his fellow judges. (Lu 22:30; Ro 6:7) During that time of scrutiny, the unrighteous will be “judged individually according to their deeds.” (Re 20:12, 13) Only those who reject their former unrighteous course of life will have their names entered into “the book of life” and attain “everlasting life.”​—Re 20:15; Joh 3:36.

5:30

of my own initiative: Or “on my own,” that is, independently. Lit., “from myself.” As God’s Chief Representative, Jesus always listens to Jehovah’s voice and speaks what Jehovah directs.

Just as I hear: That is, from the Father as the Supreme Judge.

5:32

another: No doubt referring to the Father.​—Joh 5:34, 37.

5:39

the Scriptures: This expression is often used to refer to the inspired Hebrew writings as a whole. The Jews who were carefully searching the Scriptures could easily have discerned that Jesus was the Messiah by comparing his life and teachings with what the Scriptures foretold. But these Jews refused to make a sincere examination of the abundant Scriptural evidence that Jesus was the promised Messiah. Although they thought that they could have everlasting life by means of the Scriptures, they refused to accept Jesus as the one whom the Scriptures pointed to as the true means to gain life.​—De 18:15; Lu 11:52; Joh 7:47, 48.

these: That is, the Scriptures mentioned in the first part of the verse. These Scriptures contained Messianic prophecies that pointed to Jesus as the one through whom his listeners could gain “everlasting life.”

5:44

the only God: Some early manuscripts do not include the word “God” and could be rendered “the only One.” But the main text reading has strong support in other early authoritative manuscripts.

JOHN

Study Notes​—Chapter 6

6:1

the Sea of Galilee, or Tiberias: The Sea of Galilee was sometimes called the Sea of Tiberias​—after the city on its western shore that was named for Roman Emperor Tiberius Caesar. (Joh 6:23) The name Sea of Tiberias occurs here and at Joh 21:1.​—See study note on Mt 4:18.

6:4

the Passover: Apparently referring to the Passover of 32 C.E., the third Passover during Jesus’ earthly ministry.​—See study notes on Joh 2:13; 5:1; 11:55 and App. A7.

6:5

Where will we buy bread for these people to eat?: This is the only miracle of Jesus that is recorded in all four Gospels.​—Mt 14:15-21; Mr 6:35-44; Lu 9:10-17; Joh 6:1-13.

6:7

denarii: See Glossary, “Denarius” and App. B14.

6:10

Have the people sit down: Or “Have the people recline.” Here “people” translates a form of the Greek word anʹthro·pos, which often includes both men and women. The occurrence of “men” in this verse translates a form of the Greek word a·nerʹ, which in view of Mt 14:21 included only adult males in this context.​—See study note on Mt 14:21.

the men sat down there, about 5,000 in number: Only Matthew’s account adds “as well as women and young children” when reporting this miracle. (Mt 14:21) It is possible that the total number of those miraculously fed was well over 15,000.

6:14

the Prophet: Many Jews in the first century C.E. expected that the prophet like Moses, mentioned at De 18:15, 18, would be the Messiah. In this context, the expression come into the world seems to refer to the expected appearance of the Messiah. Only John recorded the events mentioned in this verse.​—See study note on Joh 1:9.

6:15

to make him king: Only John recorded this incident. Jesus resolutely refused to get involved in the politics of his homeland. He would accept kingship only in God’s way and in God’s due time. Jesus later emphasized that his followers were to take the same position.​—Joh 15:19; 17:14, 16; 18:36.

6:17

the sea: That is, the Sea of Galilee.​—See study notes on Mt 4:18; Joh 6:1.

6:19

about three or four miles: About 5 or 6 km. Lit., “about 25 or 30 stadia.” The Greek word staʹdi·on denotes a linear measurement that equaled 185 m (606.95 ft), or one eighth of a Roman mile. Since the Sea of Galilee is about 12 km (8 mi) wide, the disciples may have been in about the middle of the lake.​—Mr 6:47; see study note on Mt 4:18 and App. A7 and B14.

6:23

Tiberias: A city on the western shore of the Sea of Galilee, about 15 km (9.5 mi) S of Capernaum and just N of some hot springs that were famous in ancient times. It was built by Herod Antipas sometime between 18 and 26 C.E. as his new capital and residence. He named the city in honor of Tiberius Caesar, Roman emperor at the time, and it is still called Tiberias (Hebrew: Teverya). Though it was the largest city in the region, this is the only mention of it in the Scriptures. It is never stated that Jesus visited Tiberias, perhaps because of its strong foreign influence. (Compare Mt 10:5-7.) According to Josephus, the city of Tiberias had been built on the site of tombs; therefore, many Jews had been reluctant to move there. (Num 19:11-14) After the Jewish revolt in the second century C.E., Tiberias was declared cleansed and became the leading city of Jewish scholarship and the seat of the Sanhedrin. The Mishnah and the Palestinian (Jerusalem) Talmud were compiled here, as well as the Masoretic text that was later used for translating the Hebrew Scriptures.​—See App. B10.

6:27

food that perishes . . . food that remains for everlasting life: Jesus understood that some people were associating with him and his disciples solely for material advantage. While physical food sustains people day by day, “food” from God’s Word will make it possible for humans to stay alive forever. Jesus urges the crowd to work . . . for “the food that remains for everlasting life,” that is, to put forth effort to satisfy their spiritual need and to exercise faith in what they learn.​—Mt 4:4; 5:3; Joh 6:28-39.

6:31

Our forefathers ate the manna: The Jews wanted a Messianic King who could supply them with material food. As a justification, they reminded Jesus that God had given their forefathers manna in the wilderness of Sinai. Quoting from Ps 78:24, they referred to the miraculously provided manna as bread [or, “grain”] from heaven. When requesting “a sign” from Jesus (Joh 6:30), they may have had in mind the miracle he had performed just the day before when he multiplied five barley loaves and two small fish into enough food to feed thousands.​—Joh 6:9-12.

6:33

the world: In the Christian Greek Scriptures, the Greek word koʹsmos generally refers to the world of mankind or a part of it. (See study note on Joh 1:10.) At Joh 1:29, Jesus as the Lamb of God is said to take away “the sin of the world.” At Joh 6:33, Jesus is described as the bread of God, Jehovah’s channel of life and blessings to mankind.

6:35

the bread of life: This expression occurs only twice in the Scriptures. (Joh 6:35, 48) In this context, life refers to “everlasting life.” (Joh 6:40, 47, 54) During this discussion, Jesus refers to himself as “the true bread from heaven” (Joh 6:32), “the bread of God” (Joh 6:33), and “the living bread” (Joh 6:51). He points out that the Israelites were given the manna in the wilderness (Ne 9:20); yet, this divinely provided food did not sustain their lives forever (Joh 6:49). By contrast, Christ’s faithful followers have available to them heavenly manna, or “bread of life” (Joh 6:48-51, 58), which makes it possible for them to live forever. They ‘eat of this bread’ by exercising faith in the redeeming power of Jesus’ flesh and blood that he sacrificed.

6:39

I should resurrect them on the last day: Jesus states four times that he will resurrect people on the last day. (Joh 6:40, 44, 54) At Joh 11:24, Martha too refers to “the resurrection on the last day.” (Compare Da 12:13; see study note on Joh 11:24.) At Joh 12:48, this “last day” is associated with a time of judgment, which will apparently correspond to the Thousand Year Reign of Christ when he will judge mankind, including all those resurrected from the dead.​—Re 20:4-6.

6:40

everlasting life: On this occasion, the expression “everlasting life” is used four times (Joh 6:27, 40, 47, 54) by Jesus and once (Joh 6:68) by one of his disciples. The expression “everlasting life” occurs 17 times in the Gospel of John compared with 8 times in the three other Gospels combined.

6:44

draws him: Although the Greek verb for “draw” is used in reference to hauling in a net of fish (Joh 21:6, 11), it does not suggest that God drags people against their will. This verb can also mean “to attract,” and Jesus’ statement may allude to Jer 31:3, where Jehovah said to his ancient people: “I have drawn you to me with loyal love.” (The Septuagint uses the same Greek verb here.) Joh 12:32 (see study note) shows that in a similar way, Jesus draws men of all sorts to himself. The Scriptures show that Jehovah has given humans free will. Everyone has a choice when it comes to serving Him. (De 30:19, 20) God gently draws to himself those who have a heart that is rightly disposed. (Ps 11:5; Pr 21:2; Ac 13:48) Jehovah does so through the Bible’s message and through his holy spirit. The prophecy from Isa 54:13, quoted in Joh 6:45, applies to those who are drawn by the Father.​—Compare Joh 6:65.

6:45

Jehovah: In this quote from Isa 54:13, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text. Existing Greek manuscripts of the Gospel of John use the word the·osʹ here (perhaps reflecting the term used at Isa 54:13 in copies of the Septuagint), which explains why most translations say “God.” However, in view of the Hebrew Scripture background of this quotation, the divine name is used in the main text.​—See App. C.

6:53

life in yourselves: At Joh 5:26, Jesus said that he was granted “life in himself” just as his Father has “life in himself.” (See study note on Joh 5:26.) Now, about a year later, Jesus uses the same expression regarding his followers. Here he equates having “life in yourselves” with gaining “everlasting life.” (Joh 6:54) Rather than denoting the power to impart life, in this context the expression “life in oneself” seems to refer to entering into the very fullness of life, or being fully alive. Anointed Christians become fully alive when they are resurrected to immortal life in heaven. Faithful ones with an earthly hope will be fully alive after they pass the final test that will occur right after the end of the Millennial Reign of Christ.​—1Co 15:52, 53; Re 20:5, 7-10.

6:54

feeds on my flesh and drinks my blood: The context indicates that those who feed and drink do so in a figurative sense by exercising faith in Jesus Christ. (Joh 6:35, 40) Jesus made this statement in 32 C.E., so he was not discussing the Lord’s Evening Meal, which he would institute a year later. He made this declaration just prior to “the Passover, the festival of the Jews” (Joh 6:4), so his listeners would likely have been reminded of the impending festival and the significance of the lamb’s blood in saving lives on the night that Israel left Egypt (Ex 12:24-27). Jesus was emphasizing that his blood would likewise play an essential role in making it possible for his disciples to gain everlasting life.

6:56

in union with me: Or “in me.” This expression indicates close association, harmony, and unity.

6:59

a synagogue: Or possibly, “public assembly.” The Greek noun sy·na·go·geʹ used here literally means “a bringing together; an assembly.” In most occurrences in the Christian Greek Scriptures, it refers to the building or place where Jews assembled for Scripture reading, instruction, preaching, and prayer. (See Glossary, “Synagogue.”) Although the term in this context could be used in a broader sense to refer to any type of gathering that was accessible to the public, it most likely refers to “a synagogue” where Jesus was addressing a Jewish audience who were under the Mosaic Law.

6:61

Does this stumble you?: Or “Does this cause you to take offense?” or “Does this cause you to believe no longer?” In the Christian Greek Scriptures, the Greek word skan·da·liʹzo refers to stumbling in a figurative sense, often with reference to falling into sin or causing someone to fall into sin. Depending on the context, stumbling may involve breaking one of God’s laws on morals, losing faith, accepting false teachings, or taking offense.​—See study notes on Mt 5:29; 18:7.

6:63

the spirit: Apparently referring to God’s holy spirit. Jesus adds that in contrast with the power and wisdom that God grants through his spirit, the flesh is of no use at all. This indicates that the power as well as the wisdom of humans, as reflected in their writings, philosophies, and teachings, cannot lead to everlasting life.

the flesh: This expression seems to refer broadly to things connected with the limitations of a fleshly or human existence, including human reasoning and achievements. The sum total of human experience and wisdom, all its writings, philosophies, and teachings, are of no use at all as a means to gain eternal life.

are spirit and are life: The Greek word rendered “are” (e·stinʹ) may here have the sense of “mean,” so this phrase could be rendered “means spirit and means life.” (See study notes on Mt 12:7; 26:26.) Jesus is apparently indicating that his sayings are inspired by holy spirit and that these sayings are life-giving.

6:64

Jesus knew . . . the one who would betray him: Jesus was referring to Judas Iscariot. Jesus spent the entire night in prayer to his Father before selecting the 12 apostles. (Lu 6:12-16) So at first, Judas was faithful to God. However, Jesus knew from Hebrew Scripture prophecies that he would be betrayed by a close associate. (Ps 41:9; 109:8; Joh 13:18, 19) When Judas started to go bad, Jesus, who could read hearts and thoughts, detected this change. (Mt 9:4) By use of his foreknowledge, God knew that a trusted companion of Jesus would turn traitor. But it is inconsistent with God’s qualities and past dealings to think that Judas had to be the one who would fail, as if his failure were predestined.

from the beginning: This expression does not refer to Judas’ birth or to his being selected as an apostle, which happened after Jesus had prayed the entire night. (Lu 6:12-16) Rather, it refers to the start of Judas’ acting treacherously, which Jesus immediately discerned. (Joh 2:24, 25; Re 1:1; 2:23; see study notes on Joh 6:70; 13:11.) This also shows that Judas’ actions were premeditated and planned, not the result of a sudden change of heart. The meaning of the term “beginning” (Greek, ar·kheʹ) in the Christian Greek Scriptures is relative, depending on the context. For example, at 2Pe 3:4, “beginning” refers to the start of creation. But in most instances, it is used in a more limited sense. For instance, Peter said that the holy spirit fell on the Gentiles “just as it did also on us in the beginning.” (Ac 11:15) Peter was not referring to the time of his birth or to the time when he was called to be an apostle. Rather, he was referring to the day of Pentecost 33 C.E., that is, “the beginning” of the outpouring of holy spirit for a specific purpose. (Ac 2:1-4) Other examples of how the context affects the meaning of the term “beginning” can be found at Lu 1:2; Joh 15:27; and 1Jo 2:7.

6:70

a slanderer: Or “a devil.” The Greek word di·aʹbo·los, most often used with reference to the Devil, means “slanderer.” It is rendered “slanderers” (2Ti 3:3) or “slanderous” (1Ti 3:11; Tit 2:3) in the few other occurrences where the term does not refer to the Devil. In Greek, when used about the Devil, it is almost always preceded by the definite article. (See study note on Mt 4:1 and Glossary, “Definite Article.”) Here the term is used to describe Judas Iscariot, who had developed a bad quality. It is possible that at this point Jesus detected that Judas was starting down a wrong course, one that later allowed Satan to use Judas as an ally in having Jesus killed.​—Joh 13:2, 11.

JOHN

Study Notes​—Chapter 7

7:1

the Jews: As used in the Gospel of John, this term conveys different meanings, depending on the context. In addition to referring to Jewish or Judean people in general or to those living in or near Jerusalem, the term may also refer more specifically to Jews who zealously adhered to human traditions connected with the Mosaic Law, which were often contrary to the spirit of that Law. (Mt 15:3-6) Foremost among these “Jews” were the Jewish authorities or religious leaders who were hostile to Jesus. In this passage and in some of the other occurrences of this term in John chapter 7, the context indicates that the Jewish authorities or religious leaders are referred to.​—Joh 7:13, 15, 35a.​—See Glossary, “Jew.”

7:2

Festival of Tabernacles: Or “Festival of Booths.” This is the only mention of this festival in the Christian Greek Scriptures. This festival refers to the one observed in the fall of 32 C.E.​—See Glossary, “Festival of Booths,” and App. B15.

7:11

the Jews: Here the term “the Jews” may refer to people in general who were gathering for the Festival of Tabernacles in Jerusalem, although it may also refer to the Jewish religious leaders.​—See study note on Joh 7:1.

7:13

the Jews: Apparently referring to the Jewish authorities or religious leaders.​—See study note on Joh 7:1.

7:15

the Jews: This expression seems to refer to the Jewish authorities or religious leaders, a conclusion that is indicated by Jesus’ question to them in verse 19: “Why are you seeking to kill me?”​—See study note on Joh 7:1.

the Scriptures: Lit., “writings; letters,” that is, units of an alphabet. The expression “know (have a knowledge of) letters” is an idiom meaning “have a knowledge of writings (books, literature).” In this context, it apparently refers to knowledge of the inspired Scriptures.

when he has not studied at the schools: Or “without having been taught.” Lit., “not having learned.” Jesus was not uneducated, but he had not studied at the rabbinic schools of higher learning.

7:17

of my own originality: Or “on my own.” Lit., “from myself.” As God’s Chief Representative, Jesus always listens to Jehovah’s voice and speaks what Jehovah directs.

7:23

circumcision on a sabbath: For males, circumcision was a mandatory requirement of the Mosaic Law, and it had to be performed on the eighth day after birth. (Le 12:2, 3) It was considered so important that even if the eighth day fell on the highly regarded Sabbath, circumcision was to be performed.​—See Glossary, “Circumcision.”

7:26

the rulers: Here referring to Jewish rulers. In the days of Jesus’ earthly ministry, Israel was under the dual rule of the Roman Empire and the Jewish rulers. The chief body of the Jewish rulers was the Sanhedrin, a council of 71 elders, including the high priest, to which the Roman government granted limited authority over Jewish affairs.​—See Glossary, “Sanhedrin.”

7:29

I am a representative from him: Lit., “beside him I am.” The use of the preposition pa·raʹ (lit., “beside”) emphasizes not only that Jesus is “from” God but that he is very close, or near, to Jehovah. In this sense, Jesus is a “representative” from God.

7:32

officers: That is, guards of the temple in Jerusalem. Likely, they were agents of the Sanhedrin and under the authority of the chief priests. They functioned as religious police.

7:35

the Jews: In this context where the chief priests and Pharisees are mentioned (Joh 7:32, 45), the designation “the Jews” apparently refers to the Jewish authorities or religious leaders.​—See study note on Joh 7:1.

the Jews dispersed: Lit., “the dispersion.” In this context, the Greek word di·a·spo·raʹ refers to Jews living outside Israel. This dispersion, or Diaspora, took place because the Jews were exiled from their homeland when conquered by other nations​—first by the Assyrians, in the eighth century B.C.E., and then by the Babylonians, in the seventh century B.C.E. (2Ki 17:22, 23; 24:12-17; Jer 52:28-30) Only a remnant of the exiles returned to Israel; the rest remained scattered. (Isa 10:21, 22) By the fifth century B.C.E., Jewish communities were apparently found in the 127 provinces of the Persian Empire. (Es 1:1; 3:8) The expression used here at Joh 7:35 refers specifically to those who had been scattered among the Greeks. In the first century, there were Jewish populations in many Greek-speaking communities outside of Israel, for example, in Syria, Asia Minor, and Egypt, as well as in the European part of the Roman Empire, including Greece and Rome. Efforts to win converts to Judaism meant that, in time, a large number of people came to have some knowledge of Jehovah and of the Law that he gave to the Jews. (Mt 23:15) Jews and proselytes from many lands were present in Jerusalem for the Festival of Pentecost in 33 C.E., and they heard the good news about Jesus. Therefore, the dispersion of Jews throughout the Roman Empire contributed to the rapid spread of Christianity.

7:37

On the last day: That is, the seventh day of the Festival of Tabernacles, or Booths, Tishri 21. It was called “the great day of the festival.”​—De 16:13; see study note on Joh 7:2 and Glossary, “Festival of Booths,” and App. B15.

7:38

just as the scripture has said: Jesus does not seem to be quoting a particular verse here but is alluding to such scriptures as Isa 44:3; 58:11; and Zec 14:8. Over two years earlier, when Jesus spoke with the Samaritan woman about living water, he focused on the benefits of receiving this water. (Joh 4:10, 14) But in this verse, Jesus indicates that this “living water” would flow from his followers who put faith in him as they shared it with others. (Joh 7:37-39) The Christian Greek Scriptures provide abundant evidence that Jesus’ followers, after receiving holy spirit beginning at Pentecost 33 C.E., were impelled to impart life-giving water to all who would listen.​—Ac 5:28; Col 1:23.

streams of living water will flow: Jesus may here have alluded to a custom followed during the Festival of Tabernacles, or Booths. The custom involved the drawing of water from the pool of Siloam and pouring it from a golden vessel, along with wine, on the altar at the time of the morning sacrifice. (See study note on Joh 7:2; Glossary, “Festival of Booths,” and App. B15.) Though this feature of the festival was not mentioned in the Hebrew Scriptures but was added later, most scholars say that this occurred on seven days of the festival but not on the eighth. On the opening day of the festival, a sabbath, the water that a priest poured out had been brought to the temple from the pool of Siloam on the preceding day. On the subsequent days, the priest would go to the pool of Siloam to collect water in a golden pitcher. He would time his return to the temple so that he arrived just as the priests were ready to lay the pieces of the sacrifice on the altar. As he came through the Water Gate and into the Court of the Priests, his entry was announced by a threefold blast from the priests’ trumpets. The water was then poured out into a basin leading to the base of the altar at the same time that wine was being poured into a different basin. Then the temple music accompanied the singing of the Hallel Psalms (Ps 113-118) while the worshippers waved their palm branches toward the altar. This ceremony may have reminded the joyful celebrants of Isaiah’s prophetic words: “With rejoicing you will draw water from the springs of salvation.”​—Isa 12:3.

7:39

for as yet there was no spirit: The Greek word for “spirit,” pneuʹma, occurs twice in this verse and refers to God’s holy spirit, or active force. Jesus and those who listened to him knew that God had long used His holy spirit (Ge 1:2, ftn.; 2Sa 23:2; Ac 28:25) and that He had imparted that spirit to His faithful servants, such as Othniel, Jephthah, and Samson (Jg 3:9, 10; 11:29; 15:14). Therefore, John was clearly referring to a new way that the spirit would benefit imperfect humans. None of those earlier servants of God had been called to heavenly life by means of the spirit. At Pentecost 33 C.E., Jesus poured out on his followers the holy spirit that he, as a glorified spirit, had received from Jehovah. (Ac 2:4, 33) This was the first time that imperfect humans were given the hope of spirit life in heaven. Having this anointing, the Christians were able to understand the meaning of many things that they had not understood before.

7:49

accursed people: The proud and self-righteous Pharisees and Jewish leaders looked down on the common people who listened to Jesus, calling them “accursed people.” The Greek word used here, e·paʹra·tos, is a term of contempt, which implies that those so described were under a curse from God. The Jewish religious leaders also used a Hebrew term, ʽam ha·ʼaʹrets, or “people of the land,” to express their contempt for the common people. Originally, this was a term of respect for citizens of a specific territory, embracing not only the poor and lowly but also the prominent. (Ge 23:7; 2Ki 23:35; Eze 22:29) By Jesus’ day, however, the term was used of those who were considered ignorant of the Mosaic Law or who failed to observe the smallest details of rabbinic traditions. Later rabbinic writings confirm that attitude. Many religious leaders viewed such people as contemptible, refusing to eat with them, buy from them, or associate with them.

7:52

You are not also out of Galilee, are you?: This question apparently reflects the contempt that these Judeans felt toward Galileans. When Nicodemus spoke up in defense of Jesus (Joh 7:51), the Pharisees were, in effect, asking: “Are you defending and supporting him, putting yourself on the level of a backward Galilean?” Since the Sanhedrin and the temple were in Jerusalem, no doubt a great concentration of teachers of the Law was to be found there, which likely gave rise to the Jewish proverb: “Go north [to Galilee] for riches, go south [to Judea] for wisdom.” But evidence indicates that the Galileans were not ignorant of God’s Law. Throughout the cities and villages of Galilee, there were teachers of the Law as well as synagogues that served as educational centers. (Lu 5:17) This arrogant reply to Nicodemus indicates that the Pharisees did not make any effort to learn that Bethlehem was Jesus’ actual birthplace. (Mic 5:2; Joh 7:42) They also failed to discern Isaiah’s prophecy that likened the Messiah’s preaching to “a great light” that would shine in Galilee.​—Isa 9:1, 2; Mt 4:13-17.

no prophet . . . out of Galilee: This statement ignores the prophetic words of Isa 9:1, 2, foretelling that a great light would come from Galilee. Some scholars also suggest that the Pharisees were making a sweeping generalization that no prophet had ever arisen or could ever arise out of lowly Galilee. This ignores the fact that the prophet Jonah was from the Galilean town of Gath-hepher, just 4 km (2.5 mi) NNE of Nazareth, where Jesus grew up.​—2Ki 14:25.

7:53

The earliest authoritative manuscripts do not have the passage from Joh 7:53 to 8:11. These 12 verses were obviously added to the original text of John’s Gospel. (See App. A3.) They are not found in the two earliest available papyri containing the Gospel of John, Papyrus Bodmer 2 (P⁶⁶) and Papyrus Bodmer 14, 15 (P⁷⁵), both from the second century C.E., nor are they found in the Codex Sinaiticus or Codex Vaticanus, both from the fourth century C.E. They first appear in a Greek manuscript from the fifth century (Codex Bezae) but are not found in any other Greek manuscripts until the ninth century C.E. They are omitted by most of the early translations into other languages. One group of Greek manuscripts places the added words at the end of John’s Gospel; another group puts them after Lu 21:38. That this portion appears at different places in different manuscripts supports the conclusion that it is a spurious text. Scholars overwhelmingly agree that these verses were not part of the original text of John.

Greek manuscripts and translations into other languages that include these verses read (with some variations) as follows:

⁵³ So they went each one to his home.

8 But Jesus went to the Mount of Olives. ² At daybreak, however, he again presented himself at the temple, and all the people began coming to him, and he sat down and began to teach them. ³ Now the scribes and the Pharisees brought a woman caught at adultery, and, after standing her in their midst, ⁴ they said to him: “Teacher, this woman has been caught in the act of committing adultery. ⁵ In the Law Moses prescribed for us to stone such sort of women. What, really, do you say?” ⁶ Of course, they were saying this to put him to the test, in order to have something with which to accuse him. But Jesus bent down and began to write with his finger in the ground. ⁷ When they persisted in asking him, he straightened up and said to them: “Let the one of you that is sinless be the first to throw a stone at her.” ⁸ And bending over again he kept on writing in the ground. ⁹ But those who heard this began going out, one by one, starting with the older men, and he was left alone, and the woman that was in their midst. ¹⁰ Straightening up, Jesus said to her: “Woman, where are they? Did no one condemn you?” ¹¹ She said: “No one, sir.” Jesus said: “Neither do I condemn you. Go your way; from now on practice sin no more.”

JOHN

Study Notes​—Chapter 8

8:12

the light of the world: The metaphor Jesus used to describe himself may have reminded his listeners of the four giant lampstands in the Court of the Women, which were lit during the Festival of Booths, or Tabernacles. (Joh 7:2; see App. B11.) The light from them illuminated the surroundings to a great distance. In addition, the expression “light of the world” echoes passages from Isaiah foretelling that “a great light” would be seen by “those dwelling in the land of deep shadow” and that the one referred to as Jehovah’s “servant” would be “a light of the nations.” (Isa 9:1, 2; 42:1, 6; 49:6) In the Sermon on the Mount, Jesus used the same metaphor when addressing his followers, saying: “You are the light of the world.” (Mt 5:14) The expression “light of the world” (where the Greek word koʹsmos refers to the entire world of mankind) fits well with Isaiah’s words about the Messiah being “a light of the nations.” And at Ac 13:46, 47, Paul and Barnabas show that these prophetic words of Isa 49:6 constituted a command to all of Christ’s followers to continue to serve as a light to the nations. Both Jesus’ ministry and that of his followers would enlighten people spiritually and free them from enslavement to false religious teachings.

8:16

the Father: Some manuscripts read “he,” but the main text reading has strong support in ancient manuscripts.

8:20

the treasury: Or “near the treasury (contribution) chests.” The Greek word used here also occurs at Mr 12:41, 43 and Lu 21:1, where it is rendered “treasury chests.” Apparently, the term here refers to the area of the temple located in the Court of the Women, where there were 13 treasury chests. (See App. B11.) It is believed that the temple also contained a major treasury and that the money from the treasury chests was taken there. But it is unlikely that this verse speaks about that area.​—See study note on Mr 12:41.

8:41

immorality: Or “sexual immorality.” Greek, por·neiʹa.​—See study note on Mt 5:32 and Glossary, “Sexual immorality.”

We were not born from immorality: Or “We are not illegitimate children.” The Jews were claiming to be legitimate children of God and of Abraham and, thus, heirs of the promises made to Abraham.

8:44

when he began: Or “from the beginning,” that is, from the beginning of the Devil’s course as a murderer, a liar, and a slanderer of God.​—1Jo 3:8, ftn.

8:48

a Samaritan: Here the Jews used the term “Samaritan” as an expression of contempt and reproach.​—See study note on Lu 10:33 and Glossary, “Samaritans.”

8:56

he saw it: That is, with eyes of faith.​—Heb 11:13; 1Pe 1:11.

8:57

you have seen Abraham?: A few manuscripts read “has Abraham seen you?,” but the main text reading has strong support in early authoritative manuscripts.

8:58

I have been: The opposing Jews wanted to stone Jesus for claiming that he had “seen Abraham,” although, as they said, Jesus was “not yet 50 years old.” (Joh 8:57) Jesus’ response was to tell them about his prehuman existence as a mighty spirit creature in heaven before Abraham was born. Some claim that this verse identifies Jesus with God. They argue that the Greek expression used here, e·goʹ ei·miʹ (rendered “I am” in some Bibles), is an allusion to the Septuagint rendering of Ex 3:14 and that both verses should be rendered the same way. (See study note on Joh 4:26.) In this context, however, the action expressed by the Greek verb ei·miʹ started “before Abraham came into existence” and was still in progress. It is therefore properly translated “I have been” rather than “I am,” and a number of ancient and modern translations use wording similar to “I have been.” In fact, at Joh 14:9, the same form of the Greek verb ei·miʹ is used to render Jesus’ words: “Even after I have been with you men for such a long time, Philip, have you not come to know me?” Most translations use a similar wording, showing that depending on context there is no valid grammatical objection to rendering ei·miʹ as “have been.” (Other examples of rendering a present tense Greek verb using a present perfect tense verb are found at Lu 2:48; 13:7; 15:29; Joh 15:27; Ac 15:21; 2Co 12:19; 1Jo 3:8.) Also, Jesus’ reasoning recorded at Joh 8:54, 55 shows that he was not trying to portray himself as being the same person as his Father.

8:59

picked up stones to throw at him: About two months later, the Jews again tried to kill Jesus in the temple. (Joh 10:31) Since the temple was still being renovated, it has been suggested that the Jews gathered the stones from a construction site.

JOHN

Study Notes​—Chapter 9

9:4

the night is coming: In the Bible, the word “night” is sometimes used in a figurative sense. Jesus is here referring to the time of his trial, execution, and death when he would be unable to engage in the works of his Father.​—Job 10:21, 22; Ec 9:10; compare study note on Lu 22:53.

9:6

the saliva: On three occasions recorded in the Bible, Jesus used his saliva when miraculously healing someone. (Mr 7:31-37; 8:22-26; Joh 9:1-7) Saliva was commonly used in folk remedies, but Jesus’ miracles were performed under the power of God’s spirit. Therefore, it was not his saliva that healed people. The man born blind was told: “Go wash in the pool of Siloam” before he received his sight. (Joh 9:7) This was undoubtedly a test of his faith, just as bathing in the Jordan River was required of Naaman before he was freed from his leprosy.​—2Ki 5:10-14.

9:7

pool of Siloam: The remains of a first-century C.E. pool thought to be the pool of Siloam have been found S of the temple mount. It is at the base of the southern spur on which the ancient city was first built, near the junction of the Tyropoeon Valley with the Kidron Valley. (See App. B12.) Siloam is the Greek equivalent of the Hebrew name “Shiloah,” which may be related to the Hebrew verb sha·lachʹ, meaning “to send (out).” Thus, John translates the meaning of the name Siloam as Sent Forth. At Isa 8:6, where the Hebrew name Shiloah designates a water conduit or canal as part of Jerusalem’s water supply, the Septuagint uses the name Siloam. The pool of Siloam was supplied with water from the Gihon Spring, which intermittently gushes, or sends forth, water. The name Siloam may be related to this. At Joh 9:7, a number of translations of the Christian Greek Scriptures into Hebrew (referred to as J^{7-14, 16-18, 22} in App. C4) use the term “Shiloah.”

9:18

the Jews: Apparently referring to the Jewish authorities or religious leaders.​—See study note on Joh 7:1.

9:21

He is of age: Or “He is old enough.” The expression might refer to the age at which men qualified for military service under the Mosaic Law, which was 20. (Nu 1:3) This fits with the fact that he is called “a man” (Joh 9:1), not a child, and that he had been a beggar (Joh 9:8). Some consider the expression as referring to the age of legal maturity in Jewish society, which was 13.

9:22

the Jews: Apparently referring to the Jewish authorities or religious leaders.​—See study note on Joh 7:1.

expelled from the synagogue: Or “excommunicated; banned from the synagogue.” The Greek adjective a·po·sy·naʹgo·gos is used only here and at Joh 12:42 and 16:2. An expelled person would be shunned and scorned as a social outcast. Such cutting off of fellowship from other Jews would have severe economic consequences for the family. The synagogues, which were used primarily for education, to some extent were also used as places for local courts that had the power to inflict the penalties of scourging and excommunication.​—See study note on Mt 10:17.

9:24

Give glory to God: An idiomatic expression used to put a person under obligation to tell the truth. The intended meaning of the idiom could be conveyed by saying: “Give glory to God by speaking the truth” or “Speak the truth before God.”​—Compare Jos 7:19.

9:38

did obeisance to him: Or “bowed down to him; prostrated himself to him; paid him homage.” When the Greek verb pro·sky·neʹo is used to refer to the rendering of worship to a god or a deity, it is translated “to worship.” (Mt 4:10; Lu 4:8) In this context, however, the healed man, who was born blind, recognized Jesus as God’s representative and did obeisance to him. He viewed him, not as God or a deity, but as the foretold “Son of man,” the Messiah with divine authority. (Joh 9:35) When he bowed down to Jesus, he apparently did so in a way similar to that of people mentioned in the Hebrew Scriptures. They bowed down when meeting prophets, kings, or other representatives of God. (1Sa 25:23, 24; 2Sa 14:4-7; 1Ki 1:16; 2Ki 4:36, 37) On many occasions, the obeisance done to Jesus expressed a gratitude for divine revelation or recognition of divine favor like that expressed in earlier times.​—Mt 14:32, 33; 28:5-10, 16-18; Lu 24:50-52; see also study notes on Mt 2:2; 8:2; 14:33; 15:25.

JOHN

Study Notes​—Chapter 10

10:4

they know his voice: Repeated observations regarding shepherding in the Middle East confirm that sheep have the amazing ability to distinguish between the voice of their own shepherd and that of other shepherds or strangers. As Jesus indicated, shepherds would name each sheep, even when flocks were large. (Joh 10:3, 27) So from an early age, the sheep would hear the shepherd’s voice calling out their names as he guided and trained them. In addition, shepherds would use personalized sounds to distinguish themselves from other shepherds. They would teach the sheep to respond to different calls, or voice commands, in order to protect them from dangers or lead them to good pastures and water. Sheep can thus be said to know their shepherd’s unique voice, not only in the sense of identifying his voice as different from other voices but also in the sense of recognizing his tender care and protection for them individually and as a flock.

10:5

will by no means follow: The use of two Greek negatives with the verb emphatically expresses rejection of an idea, vividly emphasizing the permanence of Jesus’ words. In this context, the term stranger refers to someone who is not known to the sheep.

10:6

comparison: John is the only Gospel writer to use the Greek word pa·roi·miʹa. (Joh 10:6; 16:25, 29) It is similar in meaning to the Greek word pa·ra·bo·leʹ (“illustration” or “parable”) that is common in the other Gospels but not used at all in John’s account. (See study note on Mt 13:3.) The word pa·roi·miʹa may also convey the idea of a comparison or an analogy. Peter employed the same term with regard to the “proverb” of the dog that returns to its vomit and the sow that goes back to rolling in the mire. (2Pe 2:22) The same noun is used as the title of the book of Proverbs in the Greek Septuagint.

10:11

fine: Or “excellent; good.” The Greek word ka·losʹ may denote that which is intrinsically good and beautiful, something of fine quality. For example, the term is used of “fine fruit”; “fine soil”; “fine pearls.” (Mt 3:10; 13:8, 45) In this context, the term is used to denote that Jesus is a fine, excellent, superb shepherd.

life: Or “soul.” The meaning of the Greek word psy·kheʹ, traditionally rendered “soul,” has to be determined by the context. Here it refers to Jesus’ life, which he as the fine shepherd surrenders, or voluntarily gives up, for the benefit of his sheep.​—See Glossary, “Soul.”

10:12

hired man: A flock of sheep was a valuable asset, so the owner, his children, or a relative often cared for these vulnerable creatures. (Ge 29:9; 30:31; 1Sa 16:11) An owner might also hire someone to care for the sheep. However, hired men were often motivated by the wages they received rather than by loyalty to the owner or concern for the sheep. (Compare Job 7:1, 2.) In the Scriptures, shepherding is used in the figurative sense of caring for, protecting, and nourishing the sheeplike servants of God. (Ge 48:15) Spiritual shepherds in the Christian congregation must avoid the type of attitude displayed by the “hired man.” (Joh 10:13) Rather, they strive to imitate Jehovah’s example as the caring Shepherd of his people (Ps 23:1-6; 80:1; Jer 31:10; Eze 34:11-16) and the self-sacrificing love displayed by Jesus, “the fine shepherd.”​—Joh 10:11, 14; Ac 20:28, 29; 1Pe 5:2-4.

10:15

life: Or “soul.”​—See study note on Joh 10:11.

10:16

bring in: Or “lead.” The Greek verb aʹgo used here can mean “to bring (in)” or “to lead,” depending on the context. One Greek manuscript dated to about 200 C.E. uses a related Greek word (sy·naʹgo) that is often rendered “to gather.” As the Fine Shepherd, Jesus gathers, guides, protects, and feeds the sheep that belong to this fold (also referred to as “little flock” at Lu 12:32) and his other sheep. These become one flock under one shepherd. This word picture emphasizes the unity that Jesus’ followers would enjoy.

listen: Here the Greek word for “listen” has the sense of “giving attention to, understanding, and acting upon.”

10:17

life: Or “soul.” The meaning of the Greek word psy·kheʹ, traditionally rendered “soul,” has to be determined by the context. Here it refers to Jesus’ life, which he was willing to surrender, or voluntarily give up, as a sacrifice.​—See Glossary, “Soul.”

10:22

the Festival of Dedication: The Hebrew name of this festival is Hanukkah (chanuk·kahʹ), meaning “Inauguration; Dedication.” It was held for eight days, beginning on the 25th day of the month of Chislev, close to the winter solstice, (see study note on wintertime in this verse and App. B15) to commemorate the rededication of Jerusalem’s temple in 165 B.C.E. Syrian King Antiochus IV Epiphanes had shown his contempt for Jehovah, the God of the Jews, by desecrating His temple. For example, he built an altar on top of the great altar, where formerly the daily burnt offering had been presented. On Chislev 25, 168 B.C.E., to defile Jehovah’s temple completely, Antiochus sacrificed swine on the altar and had the broth from its flesh sprinkled all over the temple. He burned the temple gates, pulled down the priests’ chambers, and carried away the golden altar, the table of showbread, and the golden lampstand. He then rededicated Jehovah’s temple to the pagan god Zeus of Olympus. Two years later, Judas Maccabaeus recaptured the city and the temple. After the temple was cleansed, the rededication took place on Chislev 25, 165 B.C.E., exactly three years after Antiochus had made his disgusting sacrifice on the altar to Zeus. The daily burnt offerings to Jehovah were then resumed. There is no direct statement in the inspired Scriptures indicating that Jehovah gave Judas Maccabaeus victory and directed him to restore the temple. However, Jehovah had used men of foreign nations, such as Cyrus of Persia, to carry out certain purposes as regards His worship. (Isa 45:1) It is reasonable to conclude, then, that Jehovah might use a man of his dedicated people to accomplish His will. The Scriptures show that the temple had to be standing and operating in order for the prophecies regarding the Messiah, his ministry, and his sacrifice to be fulfilled. Also, the Levitical sacrifices were to be offered until the time when the Messiah would present the greater sacrifice, his life in behalf of mankind. (Da 9:27; Joh 2:17; Heb 9:11-14) Christ’s followers were not commanded to observe the Festival of Dedication. (Col 2:16, 17) However, there is no record that Jesus or his disciples condemned the celebrating of this festival.

wintertime: Referring to the last winter of Jesus’ ministry, in 32 C.E. The Festival of Dedication was in the month of Chislev, the ninth month, corresponding to November/December. In 32 C.E., the first day of the festival, Chislev 25, fell in the middle of December. (See App. B15.) It was common knowledge among the Jews that this festival occurred during wintertime. So the mention of wintertime may have been to emphasize the state of the weather as a reason for Jesus’ choice of a sheltered place for his teaching, in “the colonnade of Solomon.” (Joh 10:23) This location offered protection from the strong E wind in the winter.​—See App. B11.

10:24

keep us: Or “keep our souls.” The meaning of the Greek word psy·kheʹ, traditionally rendered “soul,” has to be determined by the context. In some contexts, it can be used as the equivalent of a personal pronoun. Other examples of this usage in the Christian Greek Scriptures are Mt 12:18; 26:38; and Heb 10:38, where “my psy·kheʹ (soul)” can be rendered “I.”​—See Glossary, “Soul.”

10:29

What my Father has given me is something greater than all other things: For this phrase, there are slightly different readings in Greek manuscripts and translations into other languages. Some manuscripts have a reading that can be rendered: “My Father, who has given them to me, is greater than all others,” but many scholars consider that the main text rendering was likely the original reading.

10:30

one: Or “at unity.” Jesus’ comment here shows that he and his Father are unified in protecting sheeplike ones and leading them to everlasting life. Such shepherding is a joint task of the Father and the Son. They are equally concerned about the sheep, not allowing anyone to snatch them out of their hand. (Joh 10:27-29; compare Eze 34:23, 24.) In John’s Gospel, the unity in fellowship, will, and purpose between the Father and the Son is often mentioned. The Greek word here rendered “one” is, not in the masculine gender (denoting “one person”), but in the neuter gender (denoting “one thing”), supporting the thought that Jesus and his Father are “one” in action and cooperation, not in person. (Joh 5:19; 14:9, 23) That Jesus referred, not to an equality of godship, but to a oneness of purpose and action is confirmed by comparing the words recorded here with his prayer recorded in John chapter 17. (Joh 10:25-29; 17:2, 9-11) This is especially evident when he prays that his followers “may be one just as we are one.” (Joh 17:11) So the kind of oneness referred to in chapter 10 as well as in chapter 17 would be the same.​—See study notes on Joh 17:11, 21; 1Co 3:8.

10:34

in your Law: Here referring to the entire Hebrew Scriptures, not just to the Law of Moses. The quote that follows is taken from Ps 82:6. “Law” is used in the same sense at Joh 12:34; 15:25.

gods: Or “godlike ones.” Jesus here quotes from Ps 82:6, where the Hebrew word ʼelo·himʹ (gods) is used of men, human judges in Israel. They were “gods” in their capacity as representatives of and spokesmen for God. Similarly, Moses was told that he was to “serve as God” to Aaron and to Pharaoh.​—Ex 4:16, ftn; 7:1, ftn.

10:38

in union with: Lit., “in.” In this context, the Greek preposition en is used to show close association. This use of the preposition is especially noteworthy in the writings of John and Paul. (Ga 1:22; 3:28; Eph 2:13, 15; 6:1) At 1Jo 3:24 and 4:13, 15, it describes a Christian’s relationship to God. Further supporting the rendering “in union with” is the way the preposition is used at Joh 17:20-23, where it occurs five times.

JOHN

Study Notes​—Chapter 11

11:1

Lazarus: See study note on Lu 16:20.

Bethany: See study note on Mt 21:17.

11:8

Judeans: Or “Jews.” Though the Greek word can properly be rendered “Jews” here (as at Joh 10:31, 33), Jesus had just told his disciples: “Let us go into Judea again.” Therefore, the rendering “Judeans” is used to show that it was the Jews from Judea who had tried to stone him.​—Joh 11:7.

11:11

has fallen asleep: In the Bible, death is often likened to sleep. (Ps 13:3; Mr 5:39; Ac 7:60; 1Co 7:39; 15:51; 1Th 4:13) Jesus was going to bring Lazarus back to life. Therefore, he may have said this to demonstrate that just as people can be awakened from a deep sleep, they can be brought back from death. The power to resurrect Lazarus came from Jesus’ Father, “who makes the dead alive and calls the things that are not as though they are.”​—Ro 4:17; see study notes on Mr 5:39; Ac 7:60.

11:16

Thomas: This Greek name comes from an Aramaic word meaning “Twin.” The apostle Thomas was known by another Greek name, Diʹdy·mos (in some English Bibles rendered “Didymus”), which also means Twin.

11:17

already been in the tomb for four days: When Lazarus fell seriously ill, his sisters sent word to Jesus. (Joh 11:1-3) Jesus was a journey of two days or so from Bethany, and Lazarus apparently died about the time that the news reached Jesus. (Joh 10:40) Jesus “remained in the place where he was for two more days,” and then he left for Bethany. (Joh 11:6, 7) By waiting for two days and then traveling for two days, he arrived at the tomb four days after Lazarus’ death. Jesus had already performed at least two resurrections​—one right after the death of the person and the other likely sometime later on the day of death. (Lu 7:11-17; 8:49-55; compare Mt 11:5.) But he had not yet raised up someone who had been dead for four days and whose body had already begun to decompose. (Joh 11:39) There was an erroneous belief among the Jews that the soul remained with a dead body for three days, and then it left. Even those holding such a belief would be convinced that Jesus had performed an exceptional miracle in the case of Lazarus.​—Joh 12:9, 10, 17.

tomb: Or “memorial tomb.”​—See Glossary, “Memorial tomb.”

11:18

about two miles: About 3 km. Lit., “about 15 stadia.” The Greek word staʹdi·on (singular) denotes a linear measurement that equaled 185 m (606.95 ft), or one eighth of a Roman mile.​—See Glossary, “Mile,” and App. B14.

11:24

I know he will rise: Martha thought that Jesus was talking about the future resurrection, on the last day. (See study note on Joh 6:39.) Her faith in that teaching was remarkable. Some religious leaders of her day, called Sadducees, denied that there would be a resurrection, though it is a clear teaching in the inspired Scriptures. (Da 12:13; Mr 12:18) On the other hand, the Pharisees believed in the immortality of the soul. Martha knew, however, that Jesus taught the resurrection hope and had even performed resurrections, although not of anyone who had been dead as long as Lazarus had been.

11:25

I am the resurrection and the life: Jesus’ own death and resurrection opened the way for the dead to return to life. After Jesus was resurrected, Jehovah granted him the power not only to resurrect the dead but also to impart eternal life. (See study note on Joh 5:26.) At Re 1:18, Jesus calls himself “the living one,” who has “the keys of death and of the Grave.” Therefore, Jesus is the hope of the living and the dead. He promised to open up the tombs and give the dead life, either in the heavens as his corulers or on his new earth ruled by his heavenly government.​—Joh 5:28, 29.

11:26

will never die at all: When Jesus spoke about not dying, or of living forever, he clearly did not mean that his listeners back then would never experience death. Jesus was making the point that faith in him could lead to everlasting life. That conclusion is supported by what Jesus said earlier, as recorded in John chapter 6, where he connects exercising faith with gaining everlasting life.​—Joh 6:39-44, 54.

11:31

tomb: Or “memorial tomb.”​—See Glossary, “Memorial tomb.”

11:33

weeping: Or “crying.” The Greek word for “weeping” often refers to weeping audibly. The same verb is used of Jesus on the occasion when he foretold the coming destruction of Jerusalem.​—Lu 19:41.

groaned . . . and became troubled: The combination of these two original-language words describes Jesus’ very intense emotions on this occasion. The Greek verb rendered “groaned” (em·bri·maʹo·mai) generally denotes strong feeling, but in this context it indicates that Jesus was so deeply moved that he groaned. The Greek for “became troubled” (ta·rasʹso) literally refers to agitation. According to one scholar, in this context it means “to cause one inward commotion; to affect with great pain or sorrow.” The same verb is used at Joh 13:21 to describe Jesus’ reaction to the thought of being betrayed by Judas.​—See study note on Joh 11:35.

within himself: Lit., “in the spirit.” The Greek word pneuʹma is apparently here used in the sense of the impelling force that issues from a person’s figurative heart and causes him to say and do things in a certain way.​—See Glossary, “Spirit.”

11:35

gave way to tears: The word used here (da·kryʹo) is the verb form of the Greek noun for “tears” that is used in such scriptures as Lu 7:38; Ac 20:19, 31; Heb 5:7; Re 7:17; 21:4. The focus seems to be more on the tears shed than on audible weeping. In the Christian Greek Scriptures, this Greek verb is used only here, and it is different from the one used at Joh 11:33 (see study note) to describe the weeping of Mary and the Jews. Jesus knew that he was going to resurrect Lazarus, but it saddened him greatly to see his beloved friends stricken with grief. Moved by deep love and compassion for his friends, he shed tears openly. This account makes it clear that Jesus has fellow feeling for those who lose loved ones to Adamic death.

11:38

tomb: Or “memorial tomb.”​—See Glossary, “Memorial tomb.”

11:39

by now he must smell: Martha’s comment shows that Jewish custom did not involve an elaborate embalming process designed to preserve the body for a long time. She would not have expected the body to smell if Lazarus had actually been embalmed. Lazarus’ feet and hands were bound with wrappings and “his face was wrapped with a cloth,” but most likely not with the intention of preserving his body from decay.​—Joh 11:44.

it has been four days: Lit., “it is fourth.” The Greek word is simply an ordinal number, with “day” being understood from the context. Apparently three full days plus a portion of a fourth day had passed.

11:43

Lazarus: See study note on Lu 16:20.

11:44

his face was wrapped with a cloth: The Jews had the custom of preparing bodies for burial by binding them with cloths of clean linen along with spices. This, however, was not an embalming process such as practiced by the Egyptians. (Ge 50:3; Mt 27:59; Mr 16:1; Joh 19:39, 40) When Lazarus was resurrected and came out of the tomb, his face was still wrapped with the cloth that had been placed over his head. The Greek word sou·daʹri·on, here rendered “cloth,” refers to a small piece of material used as a towel, napkin, or facecloth. The same Greek word is used at Joh 20:7 about “the cloth that had been on [Jesus’] head.”

11:48

our place: That is, our place of worship, or holy place, probably referring to the temple in Jerusalem.​—Compare Ac 6:13, 14.

11:49

high priest: When Israel functioned as an independent nation, the high priest held his office for life. (Nu 35:25) However, during the Roman occupation of Israel, the rulers assigned by Rome had authority to appoint and to depose the high priest. (See Glossary, “High priest.”) Caiaphas, appointed by the Romans, was a skillful diplomat who held his office longer than any of his immediate predecessors. He was appointed about 18 C.E. and remained in office until about 36 C.E. By saying that Caiaphas was high priest that year, that is, in 33 C.E., John apparently meant that Caiaphas’ term as high priest included the memorable year in which Jesus was executed.​—See App. B12 for the possible location of Caiaphas’ house.

11:54

Ephraim: A city generally considered to be the same as the Ephrain captured by Abijah the king of Judah from Jeroboam the king of Israel. (2Ch 13:19) The site commonly suggested for this city is the village of et-Taiyiba (also spelled et-Taiyibeh), about 6 km (3.5 mi) ENE of Bethel and 3 km (2 mi) ESE of the suggested location of Baal-hazor. (2Sa 13:23) It is located near the wilderness, overlooking the desert plains of Jericho and the Dead Sea to the SE. According to the Jewish historian Josephus, the Roman General Vespasian conquered Ephraim during his march against Jerusalem.​—The Jewish War, IV, 551 (ix, 9).

11:55

the Passover: That is, Passover 33 C.E., apparently the fourth Passover mentioned in the Gospel of John.​—See study notes on Joh 2:13; 5:1; 6:4.

JOHN

Study Notes​—Chapter 12

12:1

Six days before the Passover: Jesus must have arrived about the time when the Sabbath began on Nisan 8 (at sunset). Following the Sabbath (that is, at the beginning of Nisan 9), he enjoyed an evening meal in the home of Simon the leper, along with Martha, Mary, and Lazarus.​—Joh 12:2-11; see study note on Mt 26:6 and App. A7 and B12.

Bethany: See study note on Mt 21:17.

Lazarus: See study note on Lu 16:20.

12:2

evening meal: That is, the meal held at the home of Simon the leper after sundown, at the beginning of Nisan 9.​—Mt 26:6; Mr 14:3.

12:3

Mary: That is, the sister of Martha and Lazarus. (Joh 11:1, 2) In the parallel accounts at Mt 26:7 and Mr 14:3, she is referred to as “a woman.”

pound: The Greek term liʹtra is usually equated with the Roman pound (Latin, libra). Thus, it was about 327 g (11.5 oz).​—See App. B14.

perfumed oil, . . . very costly: John’s account specifies that Judas Iscariot said that the oil could be sold for “300 denarii.” (Joh 12:5) That sum represented about a year’s wages for an ordinary laborer. The source of such perfumed oil is generally thought to be an aromatic plant (Nardostachys jatamansi) found in the Himalayas. Nard was often adulterated, even counterfeited, but both Mark and John say that this oil was genuine nard.​—Mr 14:3; see Glossary, “Nard.”

she poured it on the feet of Jesus: See study note on Mr 14:3.

12:4

who was about to betray him: The combination of the two Greek verbs used here (one rendered “was about to” and one rendered “betray”), both in the present tense, allows for the idea that Judas’ betrayal of Jesus was, not impulsive, but premeditated. The statement made at Joh 6:64 supports this understanding.​—See study note on Joh 6:64.

12:5

300 denarii: See study note on Mr 14:5.

12:7

this observance in view of . . . my burial: See study note on Mt 26:12.

12:9

there: That is, at Bethany.​—Joh 12:1.

12:12

next day: That is, the morning of Nisan 9, 33 C.E. Nisan 9 started at sunset the evening before. On that evening, Jesus enjoyed a meal in the home of Simon the leper.​—See study note on Joh 12:1 and App. B12.

the festival: As shown by the context, the festival referred to is the Passover. (Joh 11:55; 12:1; 13:1) In Jesus’ time, the Passover, celebrated on Nisan 14, and the Festival of the Unleavened Bread, which lasted from Nisan 15 to 21 (Le 23:5, 6; Nu 28:16, 17; see App. B15), had become so closely connected that all eight days, from Nisan 14 to 21, were treated as one festival. (Lu 22:1) Josephus speaks of “a feast for eight days, which is called the feast of unleavened bread.”​—See App. B12.

12:13

Save, we pray you: See study note on Mt 21:9.

Jehovah’s: In this quote from Ps 118:25, 26, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text.​—See App. A5 and C.

12:14

just as it is written: The quote that follows at Joh 12:15 is taken from Zec 9:9.

12:15

daughter of Zion: See study note on Mt 21:5.

a donkey’s colt: That is, a young donkey. The accounts of Mark (11:2), Luke (19:35), and John mention only one animal, the colt, when describing this event. Matthew’s account (21:2-7) adds the detail that the parent donkey was also present.​—See study notes on Mt 21:2, 5.

12:17

tomb: Or “memorial tomb.”​—See Glossary, “Memorial tomb.”

12:20

Greeks: There were many Greek colonies in Palestine in the first century, but in this context, the term apparently refers to Greek proselytes, or converts, to the Jewish religion. Note that at Joh 12:32, Jesus prophetically said: “I . . . will draw all sorts of men to myself.”

12:25

his life: Or “his soul.”​—See Glossary, “Soul.”

12:26

minister to: Or “serve.” The Greek noun di·aʹko·nos, rendered minister (or, “servant”) in this same verse, is related to the Greek verb di·a·ko·neʹo used here. The Bible often uses the Greek word di·aʹko·nos to refer to one who does not let up in humbly rendering service in behalf of others.​—See study note on Mt 20:26.

12:27

I am: Or “my soul is.” The Greek word psy·kheʹ, traditionally rendered “soul,” here refers to a person’s entire being. So “my soul” can be rendered “my whole being” or simply “I.”​—See Glossary, “Soul.”

12:28

a voice: The third of three instances in the Gospel accounts where Jehovah is reported as speaking directly to humans. The first instance occurred at Jesus’ baptism in 29 C.E. and is recorded at Mt 3:16, 17; Mr 1:11; and Lu 3:22. The second instance was in connection with Jesus’ transfiguration in 32 C.E. and is recorded at Mt 17:5; Mr 9:7; and Lu 9:35. The third instance, mentioned only in the Gospel of John, happened in 33 C.E., shortly before Jesus’ last Passover. Jehovah responded to Jesus’ request that his Father glorify His own name.

12:31

the ruler of this world: A similar expression occurs at Joh 14:30 and 16:11 and refers to Satan the Devil. In this context, the term “world” (Greek, koʹsmos) refers to human society that is alienated from God and whose behavior is out of harmony with his will. God did not produce this unrighteous world; it is “lying in the power of the wicked one.” (1Jo 5:19) Satan and his “wicked spirit forces in the heavenly places” act as the invisible “world rulers [form of the Greek word ko·smo·kraʹtor] of this darkness.”​—Eph 6:11, 12.

will be cast out: Jesus’ prophetic words point to a future time when Satan will be expelled from his position as ruler of this world.

12:32

I am lifted up from the earth: Apparently referring to Jesus’ execution on a stake, as indicated by the verse that follows.

all sorts of men: Or “people of all sorts.” Jesus declares that he will draw people of all backgrounds to himself, regardless of nationality, race, or economic status. (Ac 10:34, 35; Re 7:9, 10; see study note on Joh 6:44.) It is worth noting that on this occasion, “some Greeks” worshipping at the temple wanted to see Jesus. (See study note on Joh 12:20.) Many translations render the Greek word pas (“everyone; all [people]”) in a way that indicates that every human will ultimately be drawn to Jesus. This idea, however, would not agree with the rest of the inspired Scriptures. (Ps 145:20; Mt 7:13; Lu 2:34; 2Th 1:9) While the Greek word literally means “all; everyone” (Ro 5:12), Mt 5:11 and Ac 10:12 clearly show that it can mean “every sort” or “all sorts”; in these verses many translations use renderings such as “every sort of; all kinds of.”​—Joh 1:7; 1Ti 2:4.

12:38

Jehovah: In this quote from Isa 53:1, the original Hebrew text uses the divine name only once, in the expression “the arm of Jehovah.” John, however, apparently quotes from the Septuagint translation of Isaiah’s prophecy, where the Greek text begins with the form of the word Kyʹri·os (Lord) used for direct address. (See Ro 10:16, where Isa 53:1 is also quoted.) The translators may have inserted the divine name in this first occurrence in order to clarify to the reader that the prophet addresses his questions to God. As previously noted, Kyʹri·os in later copies of the Septuagint is often used as a substitute for the Tetragrammaton in the original Hebrew text (as is the case in the second occurrence of Kyʹri·os in this quote). Therefore, the divine name has here been used in the main text. A number of translations of the Christian Greek Scriptures into Hebrew (referred to as J^{12, 14, 16-18, 22, 23} in App. C4) use the divine name at its first occurrence at Joh 12:38.

arm of Jehovah: In this quote from Isa 53:1, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs once in the original Hebrew text. (See study note on the first occurrence of Jehovah in this verse and App. A5 and C.) The Hebrew and Greek terms for arm are often used figuratively in the Bible to represent the ability to exert strength or power. Through the signs and miracles that Jesus performed, Jehovah revealed His “arm,” His might and ability to exercise power.

12:41

Isaiah . . . saw his glory: When Isaiah saw a vision of the heavenly courts where Jehovah was sitting on his lofty throne, Jehovah asked Isaiah: “Who will go for us?” (Isa 6:1, 8-10) The use of the plural pronoun “us” indicates that at least one other person was with God in this vision. So it is reasonable to conclude that when John wrote that Isaiah “saw his glory,” this refers to Jesus’ prehuman glory alongside Jehovah. (Joh 1:14) This harmonizes with such scriptures as Ge 1:26, where God said: “Let us make man in our image.” (See also Pr 8:30, 31; Joh 1:1-3; Col 1:15, 16.) John adds that Isaiah spoke about him, that is, the Christ, because a large portion of Isaiah’s writings focuses on the foretold Messiah.

12:42

the rulers: Here the Greek word for “rulers” apparently refers to members of the Jewish high court, the Sanhedrin. The term is used at Joh 3:1 with reference to Nicodemus, a member of that court.​—See study note on Joh 3:1.

expelled from the synagogue: See study note on Joh 9:22.

12:47

judge: Or “condemn.”​—See study note on Joh 3:17.

JOHN

Study Notes​—Chapter 13

13:1

the festival of the Passover: That is, Passover of 33 C.E.​—See study note on Joh 2:13.

having loved: Love becomes a prominent theme throughout the remaining chapters of John’s Gospel. In the first 12 chapters of John’s account, the Greek verb a·ga·paʹo (to love) and the noun a·gaʹpe (love) are used a combined total of eight times. But in John chapters 13 to 21, these terms appear a total of 36 times. In fact, Jesus’ deep love for his Father and for his disciples is nowhere made more apparent than in the closing chapters of John’s Gospel. For instance, all four Gospel accounts reveal Jesus’ love for Jehovah, but only John records that Jesus explicitly stated: “I love the Father.” (Joh 14:31) And it is during Jesus’ parting counsel to his disciples that he not only states that Jehovah loves him but also explains why.​—Joh 15:9, 10.

loved them to the end: The Greek phrase used here likely refers to the end of Jesus’ life as a human. However, others understand the Greek expression in this context to mean “loved them completely (fully); loved them continually.”

13:4

he wrapped it around his waist: Or “he girded himself.” Usually, it was a slave’s job to wash and dry the feet of others. (Joh 13:12-17) By performing this menial task, Jesus taught his disciples a powerful lesson about the attitude Jehovah requires his servants to display. The apostle Peter, present that night, may have had this event in mind when he later admonished fellow believers: “All of you clothe [or, “gird”] yourselves with humility.”​—1Pe 5:5; ftn.

13:5

wash the feet of the disciples: In ancient Israel, sandals were the most common footwear. They were little more than a sole strapped to the foot and ankle, so a traveler’s feet would inevitably get dirty from the dusty or muddy roads and fields. Therefore, it was customary for a person to remove his sandals upon entering a home, and a hospitable host would make sure that his guest’s feet were washed. The Bible contains a number of references to this practice. (Ge 18:4, 5; 24:32; 1Sa 25:41; Lu 7:37, 38, 44) When Jesus washed the feet of his disciples, he used this custom to give them an object lesson in humility and in serving one another.

that was wrapped around him: Or “with which he was girded.”​—See study note on Joh 13:4.

13:10

you men are clean: The disciples had just had their feet washed by the Master and were completely clean physically. Yet, one of them was spiritually unclean. Like the deceitful Pharisees who cleansed the outside of a cup or dish but left the inside dirty, Judas Iscariot was physically clean but spiritually unclean.​—Mt 23:25, 26.

13:11

he knew: Since Jesus could discern the thinking and attitudes of those around him, it is clear that Judas did not have a treasonous attitude when he was selected to be an apostle. (Mt 9:4; Mr 2:8; Joh 2:24, 25) However, when Judas later began to develop a bad attitude, Jesus detected it and was able to identify his betrayer. Despite knowing that Judas would betray him, Jesus still washed the feet of this traitor.​—See study notes on Joh 6:64; 6:70.

13:14

should: Or “are under obligation to.” The Greek verb used here is often used in a financial sense, basically meaning “to be indebted to someone; to owe something to someone.” (Mt 18:28, 30, 34; Lu 16:5, 7) Here and in other contexts, it is used in the broader sense of being obligated to or under obligation to do something.​—1Jo 3:16; 4:11; 3Jo 8.

wash the feet of one another: The context of this statement shows that Jesus is here teaching his faithful followers to show humble concern not only for their brothers’ physical needs but also for their spiritual needs. He had just given his disciples a lesson in humility and service to one another when he, their Master, washed their feet. Then he said: “You men are clean, but not all of you,” indicating that he was not just talking about a literal washing of feet. (Joh 13:10) At Eph 5:25, 26, Jesus is spoken of as cleansing the Christian congregation with “the bath of water by means of the word” of truth. The disciples could imitate Jesus’ example by helping one another to keep clean from daily temptations and the entanglements with this world that might contaminate a Christian.​—Ga 6:1; Heb 10:22; 12:13.

13:16

one who is sent: Or “a messenger (an envoy); an apostle.” The Greek word a·poʹsto·los (derived from the verb a·po·stelʹlo, meaning “to send out”) is rendered “apostle(s)” in 78 of the 80 occurrences in the Christian Greek Scriptures. (At Php 2:25, this Greek word is rendered “envoy.”) The only occurrence of the Greek term in John’s Gospel is in this verse.​—Mt 10:5; Lu 11:49; 14:32; see study notes on Mt 10:2; Mr 3:14 and Glossary, “Apostle.”

13:18

eating my bread: Eating bread with someone was a symbol of friendship, indicating that the guest was at peace with his host. (Ge 31:54; compare with Ex 2:20 and 18:12, where the Hebrew expression “eat bread” is rendered “eat” and “eat a meal.”) A person who ate bread with his host and afterward did him harm was considered to be the vilest of traitors.​—Ps 41:9.

has lifted his heel against me: Or “has turned against me.” Jesus here quotes the prophetic words of Ps 41:9, which literally reads “has made [his] heel great against me.” There David used figurative speech about a traitorous companion, perhaps referring to Ahithophel, “David’s adviser.” (2Sa 15:12) Jesus applies these words to Judas Iscariot. In this context, the expression thus indicates a treacherous action, one threatening harm to the person against whom the heel is “lifted.”

13:23

the one whom Jesus loved: That is, the one whom Jesus especially loved. This is the first of five occurrences mentioning a certain disciple “whom Jesus [or “he”] loved” or “for whom Jesus had affection.” (Joh 19:26; 20:2; 21:7, 20) It is generally believed that this disciple is the apostle John, the son of Zebedee and the brother of James. (Mt 4:21; Mr 1:19; Lu 5:10) One reason for this identification is that the apostle John is not referred to by name in this Gospel, except for the mention of “the sons of Zebedee” at Joh 21:2. Another indication is found at Joh 21:20-24, where the expression “the disciple whom Jesus loved” is used with reference to the writer of this Gospel. Also, Jesus said of that apostle: “If it is my will for him to remain until I come, of what concern is that to you?” This suggests that the one referred to would long survive Peter and the other apostles, a description that fits the apostle John.​—See study notes on Joh Title and Joh 1:6; 21:20.

close to: Lit., “in the bosom of.” This expression refers to the way people were positioned at a dining table in Jesus’ day. Guests reclined on their left side with a cushion supporting their left elbow. A guest could lean back on the bosom, or chest, of a friend reclining next to him and engage in a confidential conversation. (Joh 13:25) Being “close to,” or “in the bosom of,” someone meant being in a special relationship of favor and close fellowship with that person. This custom was apparently the background for the expressions used in Lu and Joh.​—See study notes on Lu 16:22, 23; Joh 1:18.

13:29

for the festival: Apparently referring to the Festival of Unleavened Bread, which began after the Passover.

13:33

Little children: In the Gospels, there is no earlier record of Jesus’ addressing his disciples with this affectionate expression. The Greek word here rendered “little children,” te·kniʹon, is the diminutive form of the word teʹknon (child). In the Christian Greek Scriptures, diminutives are often used to indicate affection and familiarity. (See Glossary, “Diminutive.”) This expression could therefore also be rendered “dear children” or “beloved children.” It occurs nine times in the Christian Greek Scriptures and is always used in a figurative sense, referring to disciples.​—Ga 4:19; 1Jo 2:1, 12, 28; 3:7, 18; 4:4; 5:21.

13:34

new commandment: The Mosaic Law required that a person love his neighbor as he loved himself. (Le 19:18) It called for neighbor love but not necessarily for self-sacrificing love that would go even to the point of giving one’s life for a fellow human. Jesus’ commandment was “new,” or unprecedented, in that he said: just as I have loved you. He gave his followers a perfect model to follow in how to love and live unselfishly for others, a love that would move a person to die for others. Both Jesus’ life and his death exemplified the love called for by this new commandment.​—Joh 15:13.

13:37

life: Or “soul.” The meaning of the Greek word psy·kheʹ, traditionally rendered “soul,” has to be determined by the context. Here it refers to Peter’s life, which he says he is willing to give up for Jesus.​—See Glossary, “Soul.”

13:38

life: Or “soul.” The meaning of the Greek word psy·kheʹ, traditionally rendered “soul,” has to be determined by the context. Here it refers to Peter’s life.​—See study note on Joh 13:37 and Glossary, “Soul.”

a rooster: All four Gospels mention that a rooster would crow, but only Mark’s account adds the detail that the rooster would crow twice. (Mt 26:34, 74, 75; Mr 14:30, 72; Lu 22:34, 60, 61; Joh 18:27) The Mishnah indicates that roosters were bred in Jerusalem in Jesus’ day, lending support to the Bible account. This crowing likely occurred very early in the morning.

JOHN

Study Notes​—Chapter 14

14:2

dwelling places: Or “abodes.” The Greek word mo·neʹ occurs only here and at Joh 14:23, where it is rendered “dwelling.” Although the term was sometimes used in secular literature to refer to a stop or a resting place for a traveler on a journey, most scholars agree that in this context, Jesus was promising permanent dwelling places in the house of his Father in heaven, where he was going. For Jesus to prepare a place for his disciples required that he appear before God and present to Him the value of his blood. (Heb 9:12, 24-28) Only after he did that could humans follow him to heaven.​—Php 3:20, 21.

prepare a place for you: This would involve Jesus’ validating or inaugurating the new covenant by appearing before God and presenting to Him the value of his blood. The preparation would also include Christ’s receiving kingly power, after which the heavenly resurrection of his anointed followers would begin.​—1Th 4:14-17; Heb 9:12, 24-28; 1Pe 1:19; Re 11:15.

14:6

I am the way and the truth and the life: Jesus is the way because it is only through him that it is possible to approach God in prayer. He is also “the way” for humans to be reconciled to God. (Joh 16:23; Ro 5:8) Jesus is the truth in that he spoke and lived in harmony with truth. He also fulfilled scores of prophecies that show his central role in the outworking of God’s purpose. (Joh 1:14; Re 19:10) These prophecies became “‘yes’ [or were fulfilled] by means of him.” (2Co 1:20) Jesus is the life because by means of the ransom, he made it possible for mankind to gain “the real life,” that is, “everlasting life.” (1Ti 6:12, 19; Eph 1:7; 1Jo 1:7) He will also prove to be “the life” for millions who will be resurrected with the prospect of living in Paradise forever.​—Joh 5:28, 29.

14:8

show us the Father: Apparently, Philip wanted Jesus to provide for his disciples a visible manifestation of God, such as was granted in visions to Moses, Elijah, and Isaiah in ancient times.​—Ex 24:10; 1Ki 19:9-13; Isa 6:1-5.

14:9

Whoever has seen me has seen the Father also: Philip’s request recorded at Joh 14:8 suggests that he wanted Jesus to provide his disciples with a visible manifestation of God, such as was granted in visions to Moses, Elijah, and Isaiah. (Ex 24:10; 1Ki 19:9-13; Isa 6:1-5) God’s servants who received such visions did not directly see God himself. (Joh 1:18) Rather, they saw God’s glory through an angelic representative of God or through other things that manifested God’s power. (Ex 33:17-23) Jesus’ reply indicated that Philip had already seen something better than such a vision of God. Because Jesus perfectly reflected the personality of his Father, seeing Jesus was like seeing God himself. (Mt 11:27) The disciples had “seen the Father” by perceiving God’s personality, will, and purpose through what Jesus said and did. So when the Bible describes Jesus​—his love for his friends, his compassion that moved him to heal others, his empathy that caused him to give way to tears, and his powerful teaching​—the reader might well picture his Father, Jehovah, saying and doing those very things.​—Mt 7:28, 29; Mr 1:40-42; Joh 11:32-36.

14:10

of my own originality: Or “on my own.” Lit., “from myself.” As God’s Chief Representative, Jesus always listens to Jehovah’s voice and speaks what Jehovah directs.

14:12

works greater than these: Jesus is not saying that the miraculous works his disciples would perform would be greater than his own miraculous works. Rather, he humbly acknowledges that the extent of their preaching and teaching work would be greater than his. His followers would cover more territory, reach more people, and preach for a longer period of time than he would. Jesus’ words clearly show that he expected his followers to continue his work.

14:13

whatever you ask in my name: Jesus here introduced a new feature to prayer. Never before had Jehovah required that people pray in someone’s name. For instance, even though Moses had been a mediator between the nation of Israel and God, Jehovah did not say that the Israelites should use Moses’ name when praying. However, on the last evening with his disciples before his death, Jesus revealed this new way to pray, mentioning the expression ‘ask in my name’ four times. (Joh 14:13, 14; 15:16; 16:23, 24) Since Jesus purchased the human race when he gave his perfect life as a ransom, he is the only channel through which God’s blessings are extended to mankind. (Ro 5:12, 18, 19; 1Co 6:20; Ga 3:13) That act made Jesus the only legal Mediator between God and man (1Ti 2:5, 6), the only one through whom a person can be freed from the curse of sin and death (Ac 4:12). Appropriately, then, Jesus is the only channel of approach to God. (Heb 4:14-16) Those who pray in Jesus’ name acknowledge the vital role he plays.

14:14

ask: This reading is supported by some ancient manuscripts and agrees with the wording at Joh 15:16 and 16:23. Other ancient manuscripts read: “ask me.”

14:16

another helper: This wording indicates that the disciples already had a “helper” in Jesus. In fact, 1Jo 2:1 used the same Greek term for “helper” (pa·raʹkle·tos) regarding the role of Jesus. But here Jesus promises that God’s spirit, or active force, would provide further help after his departure from the earthly scene.

helper: Or “comforter; encourager; advocate.” The word rendered “helper” (pa·raʹkle·tos) is used in the Bible to describe the roles of both the holy spirit (Joh 14:16, 26; 15:26; 16:7) and Jesus (1Jo 2:1). It could literally be rendered “one called to someone’s side” to give help. When Jesus spoke of the holy spirit, an impersonal force, as a helper and referred to this helper as ‘teaching,’ ‘bearing witness,’ ‘giving evidence,’ ‘guiding,’ ‘speaking,’ ‘hearing,’ and ‘receiving’ (Joh 14:26; 15:26; 16:7-15), he used a figure of speech called personification, that is, referring to something impersonal or inanimate as if it were alive. In the Scriptures, it is not unusual for something that is not actually a person to be personified. Some examples are wisdom, death, sin, and undeserved kindness. (Mt 11:19; Lu 7:35; Ro 5:14, 17, 21; 6:12; 7:8-11) It is obvious that not one of these things is an actual person. God’s spirit is often mentioned together with other impersonal forces or things, further supporting the fact that it is not a person. (Mt 3:11; Ac 6:3, 5; 13:52; 2Co 6:4-8; Eph 5:18) Some argue that the use of Greek masculine pronouns when referring to this “helper” shows that holy spirit is a person. (Joh 14:26) However, Greek grammar requires masculine pronouns when the activity of “the helper” is described, since the word for “helper” is in the masculine gender. (Joh 16:7, 8, 13, 14) On the other hand, when the neuter Greek word for “spirit” (pneuʹma) is used, neuter pronouns are used.​—See study note on Joh 14:17.

14:17

spirit: Or “active force.” The Greek term pneuʹma is in the neuter gender and therefore neuter pronouns are used when referring to it. The Greek word has a number of meanings. All of them refer to that which is invisible to human sight and gives evidence of force in motion. (See Glossary.) In this context, “spirit” refers to God’s holy spirit, which is here called the spirit of the truth, an expression that also occurs at Joh 15:26 and 16:13, where Jesus explains that “the helper” (Joh 16:7), that is, “the spirit of the truth,” will “guide” Jesus’ disciples “into all the truth.”

sees it . . . You know it: The two occurrences of “it” render the Greek pronoun au·toʹ, which is in the neuter gender and refers to the Greek word for spirit (pneuʹma), which is also in the neuter gender.​—See study note on Joh 14:16.

14:18

bereaved: Or “as orphans.” At Jas 1:27, the Greek word for “orphan,” or·pha·nosʹ, is used in the literal sense of someone being without parents. Here it has the figurative meaning of someone left without the support and protection of a friend, caretaker, or master. Jesus is promising his disciples that he will not leave them abandoned, helpless, or unprotected.

14:22

Judas, not Iscariot: Referring to the apostle Judas, also called Thaddaeus.​—See study note on Mt 10:3.

14:23

dwelling: Or “abode.”​—See study note on Joh 14:2.

14:26

helper: Or “comforter; encourager; advocate.”​—See study note on Joh 14:16.

that one: The Greek demonstrative pronoun e·keiʹnos is in the masculine gender and refers to the helper, which is also in the masculine gender in Greek.​—See study notes on Joh 14:16; 16:13.

14:28

for the Father is greater than I am: On numerous occasions, Jesus acknowledged his Father’s greatness, authority, and superior position. (Mt 4:9, 10; 20:23; Lu 22:41, 42; Joh 5:19; 8:42; 13:16) Even after Jesus’ ascension to heaven, his apostles described the Father as having a separate and superior position in relation to Jesus. (1Co 11:3; 15:20, 24-28; 1Pe 1:3; 1Jo 2:1; 4:9, 10) The Greek word here rendered “greater” (meiʹzon) is the comparative form of the word for “great” (meʹgas), and it is used in many contexts where one person or thing is said to be superior to another.​—Mt 18:1; 23:17; Mr 9:34; 12:31; Lu 22:24; Joh 13:16; 1Co 13:13.

14:30

the ruler of the world: A similar expression occurs at Joh 12:31 and 16:11 and refers to Satan the Devil. In this context, the term “world” (Greek, koʹsmos) refers to human society that is alienated from God and whose behavior is out of harmony with his will. God did not produce this unrighteous world; it is “lying in the power of the wicked one.” (1Jo 5:19) Satan and his “wicked spirit forces in the heavenly places” act as the invisible “world rulers [form of the Greek word ko·smo·kraʹtor] of this darkness.”​—Eph 6:11, 12.

he has no hold on me: Or “he has no power over me.” Lit., “in me he has nothing.” Jesus had no imperfection or wrong desire that Satan could take advantage of so as to turn him away from serving God. The Greek expression rendered “has no hold on me” may reflect a Hebrew idiom used in legal contexts with the meaning “he has no claim on me.” By contrast, the Devil was able to enter into Judas and get a hold on him.​—Joh 13:27.

JOHN

Study Notes​—Chapter 15

15:1

I am the true vine: Jesus’ metaphor resembles word pictures found in the Hebrew Scriptures. In Isaiah’s prophecy, “the house of Israel” is called “the vineyard of Jehovah of armies.” (Isa 5:1-7) Jehovah also referred to unfaithful Israel as “the degenerate shoots of a foreign vine” and as “a degenerate vine.” (Jer 2:21; Ho 10:1, 2) But unlike that disloyal nation, Jesus is “the true vine,” and his Father, the cultivator. After likening his disciples to “branches” of the vine, he urged them to remain in union with him. Just as branches of a literal vine must remain attached to the trunk in order to remain alive and fruitful, the disciples need to remain in union with Jesus to be spiritually alive and productive. The illustration also shows that just as a cultivator expects a vine to produce fruit, Jehovah expects those in union with Christ to produce spiritual fruitage. This illustration emphasizes the unity that exists not only between Jesus’ true followers and Jesus but also between the disciples and Jesus’ Father.​—Joh 15:2-8.

15:2

cleans: Or “prunes.” The Greek word here rendered “cleans” is a verb form of the Greek word rendered “clean” at Joh 15:3.

15:13

life: Or “soul.” The meaning of the Greek word psy·kheʹ, traditionally rendered “soul,” has to be determined by the context. Here it refers to a person’s life.​—See Glossary, “Soul.”

15:15

I no longer call you slaves: The Greek term for “a slave,” douʹlos, is generally used with reference to individuals owned by fellow men. (Mt 8:9; 10:24, 25; 13:27) It is also used figuratively to refer to devoted servants of God and of his Son, Jesus Christ, whether human (Ac 2:18; 4:29; Ro 1:1; Ga 1:10) or angelic (Re 19:10, where the word synʹdou·los [fellow slave] appears). In another figurative usage, the term applies to people in slavery to sin (Joh 8:34; Ro 6:16-20) or to corruption (2Pe 2:19). When Jesus sacrificed his perfect life, he used the value of that blood to buy the lives of all those who follow him. As a result, Christians do not belong to themselves but are “Christ’s slaves.” (Eph 6:6; 1Co 6:19, 20; 7:23; Ga 3:13) Although Jesus called the apostles his friends, by redeeming them from sin, they became his slaves. At times, he used this expression to refer to his followers.​—Joh 15:20.

15:19

world: In this context, the Greek word koʹsmos refers to the world of mankind apart from God’s servants, the unrighteous human society alienated from God. John is the only Gospel writer to quote Jesus as saying that his followers are no part of the world or do not belong to the world. The same thought is expressed two more times in Jesus’ last prayer with his faithful apostles.​—Joh 17:14, 16.

15:21

on account of my name: In the Bible, the term “name” at times stands for the person who bears the name, his reputation, and all that he represents. (See study note on Mt 6:9.) In the case of Jesus’ name, it also stands for the authority and position that his Father has given him. (Mt 28:18; Php 2:9, 10; Heb 1:3, 4) Jesus here explains why people of the world would do things against his followers: because they do not know the One who sent him. Knowing God would help them to understand and acknowledge what Jesus’ name stands for. (Ac 4:12) This would include Jesus’ position as God’s appointed Ruler, the King of kings, to whom all people should bow in submission in order to gain life.​—Joh 17:3; Re 19:11-16; compare Ps 2:7-12.

15:25

in their Law: Here referring to the entire Hebrew Scriptures. The quote that follows is taken from Ps 35:19; 69:4. “Law” is used in the same sense at Joh 10:34; 12:34.

15:26

helper: See study note on Joh 14:16.

that one: The Greek demonstrative pronoun e·keiʹnos is in the masculine gender and refers to the helper, which is also in the masculine gender.​—See study notes on Joh 14:16; 16:13.

15:27

from the beginning: Or “from when I began,” that is, from when Jesus began his ministry.

JOHN

Study Notes​—Chapter 16

16:2

expel you from the synagogue: Or “excommunicate you; ban you from the synagogue.” The Greek adjective a·po·sy·naʹgo·gos (lit., “away from the synagogue”) is used only three times, here and at Joh 9:22 and 12:42. An expelled person would be shunned and scorned as a social outcast. Such cutting off of fellowship from other Jews would have severe economic consequences for the family. The synagogues, which were used primarily for education, were apparently sometimes used as places for local courts that had the power to inflict the penalties of scourging and excommunication. (See study note on Mt 10:17.) Jesus’ foretelling that his followers would be expelled from the synagogues warned them of the possible consequences of following him. Although Jesus had earlier said that the world would hate his followers, this was the first time he directly said that some of them would be killed.

a sacred service: The Greek word used here is la·treiʹa and refers to an act of worship. In the Christian Greek Scriptures, this noun appears solely with reference to serving God. (Ro 9:4; 12:1; Heb 9:1, 6)​—For a discussion of the related Greek verb la·treuʹo, see study note on Lu 1:74.

16:7

helper: See study note on Joh 14:16.

16:8

that one: Both “that one” and “he” in this verse refer back to “the helper,” mentioned in the preceding verse. (See study note on Joh 16:13.) Jesus used a figure of speech called personification when he spoke of the holy spirit, an impersonal force, as a helper. He said that this helper would “teach,” “bear witness,” ‘give evidence,’ “guide,” “speak,” ‘hear,’ and “receive.” (Joh 14:26; 15:26; 16:7-15) Personification describes something impersonal or inanimate as if it were alive. In this context, the spirit would give the world convincing evidence concerning sin, in that the world’s failure to exercise faith in God’s Son would be exposed. The spirit would also give the world convincing evidence concerning righteousness, in that Jesus’ ascension to heaven proved that he was righteous. The spirit would demonstrate why Satan, “the ruler of this world,” merits adverse judgment. (Joh 16:9-11) The Greek word used here for “to give . . . convincing evidence” is e·legʹkho, which is also rendered “to reprove.”​—1Ti 5:20; Tit 1:9.

16:13

that one: Both “that one” and “he” in verses 13 and 14 refer back to “the helper” mentioned at Joh 16:7. Jesus used “the helper” (which is in the masculine gender in Greek) as a personification of the holy spirit, an impersonal force, which is in the neuter gender in Greek.​—See study note on Joh 14:16.

16:20

the world: In this context, the Greek word koʹsmos refers to the world of mankind apart from God’s servants, the unrighteous human society alienated from God.​—Compare study note on Joh 15:19.

16:21

born into the world: Here Jesus used the birth of a human as an illustration to show how tribulation and grief can be “turned into joy.” (Joh 16:20) A woman giving birth experiences the pain of childbirth, but the joy of bringing a new life into the world will overshadow the pain and make her forget it. In this context, the term “world” (Greek, koʹsmos) refers to the organized, human society, or sphere of human life and circumstances, into which the child is born. In the Bible, the term “world” sometimes has this meaning.​—1Co 14:10; 1Ti 6:7; see study note on Lu 9:25.

16:23

anything: In addition to the subjects mentioned in Jesus’ model prayer (Mt 6:9-13), the Scriptures mention a wide range of circumstances that affect God’s servants and that are appropriate subjects for prayer. Personal prayers, then, may embrace virtually every facet of life.​—Php 4:6; 1Pe 5:7; 1Jo 5:14.

16:25

comparisons: Or “figures of speech; figurative language.”​—See study note on Joh 10:6.

16:27

has affection for you: The Greek verb phi·leʹo is translated “have affection for,” “like,” “be fond of,” and “kiss.” (Mt 23:6; Joh 12:25; Mr 14:44) This Greek term may describe a very close bond, such as a relationship between genuine friends. When Jesus “gave way to tears” as he approached Lazarus’ tomb, onlookers said: “See, what affection he had for [form of the Greek verb phi·leʹo] him!” (Joh 11:35, 36) This Greek term can also describe the close bond that may exist between a parent and a child. (Mt 10:37) As shown here at Joh 16:27, this Greek word describes the strong, warm, personal attachment that Jehovah has for his Son’s followers, as well as the warm feelings that the disciples had for God’s Son. At Joh 5:20, this same Greek word is used to describe the Father’s close attachment to the Son.

16:33

by means of me: Or “in union with me.” In this context, the Greek preposition (en) can denote both agency (“by means of”) and close association and unity (“in union with”).​—See study note on Joh 10:38.

I have conquered the world: In this context, the Greek word koʹsmos (“world”) refers to unrighteous human society alienated from God. The term “world” is used in a similar sense at Joh 12:31; 15:19; 2Pe 2:5; 3:6; and 1Jo 2:15-17; 5:19. On the whole, the way people of this “world” behave and the attitudes they display are out of harmony with God’s will as expressed in the Scriptures. (1Jo 2:16) On this last night of his earthly life, Jesus could rightly say: “I have conquered the world.” He triumphed over the world by not becoming like it, by not permitting the thinking and actions of unrighteous human society to influence him in any way. By his faith, loyalty, and integrity, Jesus proved that “the ruler of the world,” Satan, had “no hold” on him. (See study note on Joh 14:30.) Jesus stated in the prayer recorded in John chapter 17 that neither he nor his disciples were part of this world. (Joh 17:15, 16) And when on trial before Pilate, Jesus told that Roman governor: “My Kingdom is no part of this world.” (Joh 18:36) More than 60 years after Jesus’ trial, John was inspired to write: “This is the conquest that has conquered the world, our faith.”​—1Jo 5:4, 5.

JOHN

Study Notes​—Chapter 17

17:2

all flesh: Or “all mankind; all people.” This expression is also found at Lu 3:6, which is a quote from Isa 40:5, where a Hebrew term with the same meaning is used.​—Compare study note on Joh 1:14.

17:3

their coming to know you: Or “their taking in knowledge of you; their continuing to know you.” The Greek verb gi·noʹsko basically means “to know,” and here the verb is used in the present tense to express continuous action. It may denote a process of “taking in knowledge about someone; getting to know someone; becoming better acquainted with someone.” It may also include the thought of making an ongoing effort to get better acquainted with someone who is already known. In this context, it refers to a deepening personal relationship with God brought about by ever-increasing knowledge of God and Christ and a growing trust in them. Clearly, this necessitates more than knowing who a person is or knowing his name. It would also involve knowing what that person likes and dislikes and knowing his values and standards.​—1Jo 2:3; 4:8.

17:5

world: The Greek word koʹsmos here apparently refers to the world of mankind.​—Compare study note on Joh 17:24.

17:6

I have made your name manifest: Jesus’ followers already knew and used God’s name. They saw and read it in the Hebrew Scripture scrolls available in their synagogues. They also saw and read it in the Septuagint​—a Greek translation of the Hebrew Scriptures, which was used in teaching. (See App. A5 and C.) In the Bible, the term “name” at times also stands for the person himself, his reputation, and all that he declares himself to be. (See study note on Mt 6:9; compare Re 3:4, ftn.) Jesus made known God’s name not just by using it but by revealing the Person behind the name​—His purposes, activities, and qualities. As the one who had been “at the Father’s side,” Jesus could explain the Father in a way that no one else could. (Joh 1:18; Mt 11:27) God’s “name” thus took on greater meaning to Jesus’ early followers.

world: In this context, the Greek word koʹsmos apparently refers to the world of mankind alienated from God and separate from the true followers of Christ, his congregation.​—See study note on Joh 15:19.

observed: Or “obeyed; kept.” As used in this context, the Greek word te·reʹo has also been defined “to persist in obedience; to pay attention to.”

17:9

the world: In this context, the Greek word koʹsmos refers to the world of mankind apart from God’s servants, the unrighteous human society alienated from God.​—Compare study note on Joh 15:19.

17:11

Holy Father: In the Bible, this expression occurs only here and is used as a form of address with reference to Jehovah. It is never used in reference to a human.​—Compare Mt 23:9.

your own name, which you have given me: The name Jesus corresponds to the Hebrew name Jeshua (or, in fuller form, Jehoshua), meaning “Jehovah Is Salvation.” Accordingly, twice in this chapter Jesus emphasizes that he made the name Jehovah known. (Joh 17:6, 26) In the Bible, the term “name” may also stand for the person himself, his reputation, his qualities, and all that he declares himself to be. (See study notes on Mt 6:9; Joh 17:6.) So besides bearing a name that incorporates the divine name, there were apparently other ways that the name Jehovah has been given to Jesus. For example, Jesus reflected perfectly the personality of his Father. (Joh 14:9) Also, Jesus came in his Father’s name and performed powerful works in that name.​—Joh 5:43; 10:25.

one: Or “at unity.” Jesus prayed that just as he and his Father are “one,” demonstrating cooperation and unity of thought, so his true followers would be “one” in working together for the same purpose. The thoughts expressed in this prayer echo Jesus’ words recorded at Joh 10:30. There he states that he and the Father “are one” in connection with their dealings with his disciples, his “sheep,” who are given to him by the Father. (Joh 10:25-30; 17:2, 9) The Greek word here rendered “one” is in the neuter gender (denoting “one thing”), not in the masculine gender (denoting “one person”).​—See study note on Joh 10:30.

17:12

the son of destruction: In this context, the expression refers to Judas Iscariot, whose deliberate betrayal of God’s Son made Judas subject to eternal destruction, one who was unworthy of a resurrection. The same expression is used at 2Th 2:3 with reference to “the man of lawlessness.” In the original Bible languages, the term “son(s) of” is sometimes used in a figurative sense about someone who pursues a certain course of conduct or who manifests a certain characteristic. Examples are such expressions as “sons of the Most High,” “sons of light and sons of day,” “sons of the Kingdom,” “sons of the wicked one,” “son of the Devil,” and “sons of disobedience.” (Lu 6:35; 1Th 5:5; Mt 13:38; Ac 13:10; Eph 2:2) In a similar way, the expression “son of” can be used to refer to the judgment or outcome that results from following a certain course or displaying a certain characteristic. At 2Sa 12:5, the expression rendered “deserves to die” is literally “is a son of death.” At Mt 23:15, the literal expression “a son of Gehenna” is used about someone who is deserving of eternal destruction, which was apparently what Jesus meant when he called Judas Iscariot “the son of destruction.”​—See study note on Mt 23:15 and Glossary, “Gehenna.”

17:14

world: In this context, the Greek word koʹsmos refers to the world of mankind apart from God’s servants, the unrighteous human society alienated from God. John is the only Gospel writer to quote Jesus as saying that his followers are no part of the world, or do not belong to the world. The same thought is expressed two more times during Jesus’ last night with his faithful apostles.​—Joh 15:19; 17:16.

17:17

Sanctify them: Or “Make them holy; Set them apart,” that is, for sacred service to God. When Jesus’ followers obey the truth of God’s Word, they become sanctified, or purified. (1Pe 1:22) They will thus stand out as “no part of the world,” which does not adhere to God’s truth.​—Joh 17:16.

your word is truth: Jehovah’s Word presents things as they really are, revealing his attributes, purposes, and commands, as well as the true state of affairs among mankind. In harmony with Jesus’ prayer, God’s Word of truth shows what is required for a person to be sanctified, or set apart, by Jehovah for His service, and then to remain in a sanctified state.

17:19

sanctifying myself: Or “setting myself apart; keeping myself holy.” Jesus was holy when born as a human (Lu 1:35), and he maintained that sanctification, or holiness, throughout his earthly life (Ac 4:27; Heb 7:26). Jesus’ blameless life course, including his ransom sacrifice, made it possible for his followers to be sanctified, or made holy, set apart for God’s service. Therefore, Jesus could say in prayer to his Father that he was sanctifying himself in their behalf. Jesus’ followers are sanctified by means of truth if they follow his footsteps closely and live by the truths he taught and the truths found in God’s Word, the Bible. (Joh 17:17; 2Ti 2:20, 21; Heb 12:14) Even so, they are not sanctified through their own merit, but sanctification comes to them through Jesus Christ.​—Ro 3:23-26; Heb 10:10.

17:21

one: Or “at unity.” Jesus prayed that his true followers would be “one,” unitedly working together for the same purpose, just as he and his Father are “one,” demonstrating cooperation and unity of thought. (Joh 17:22) At 1Co 3:6-9, Paul describes this type of unity among Christian ministers as they work with one another and with God.​—See 1Co 3:8 and study notes on Joh 10:30; 17:11.

17:23

be perfected into one: Or “be completely unified.” In this verse, Jesus connects perfect unity with being loved by the Father. This is in harmony with Col 3:14, which says: “Love . . . is a perfect bond of union.” This perfect unity is relative. It does not mean that all differences of personality, such as individual abilities, habits, and conscience, are eliminated. It does mean that Jesus’ followers are unified in action, belief, and teaching.​—Ro 15:5, 6; 1Co 1:10; Eph 4:3; Php 1:27.

17:24

founding of the world: The Greek word for “founding” is rendered “to conceive” at Heb 11:11, where it is used with “offspring.” Here used in the expression “founding of the world,” it apparently refers to the birth of children to Adam and Eve. Jesus associates “the founding of the world” with Abel, apparently the first redeemable human and the first to have his name “written in the scroll of life from the founding of the world.” (Lu 11:50, 51; Re 17:8) These words of Jesus in prayer to his Father also confirm that long ago​—before Adam and Eve conceived offspring​—God loved his only-begotten Son.

17:26

I have made your name known: At the end of his prayer, Jesus repeats the thought he expressed at Joh 17:6. (See study note on Joh 17:6.) At Joh 17:26, though, a different Greek verb, gno·riʹzo (“to make known”), is used. However, it conveys a similar thought to the verb used at Joh 17:6 (pha·ne·roʹo, “to make manifest; to reveal”), which could also be rendered “make known.” (See ftn. on Joh 17:6.) In the Bible, making known one’s name may involve revealing the name itself as well as what the name stands for​—the person’s reputation and all that he declares himself to be. (See study note on Mt 6:9; compare Re 3:4; ftn.) Jesus made known God’s name not just by using it but by revealing the Person behind the name​—his purposes, activities, and qualities. Here Jesus adds and will make it known, which could also be rendered “and will continue to make it known.” God’s name would thus continue to take on greater meaning to his followers.