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John 1:19-11:39
New American Bible (Revised Edition)

II. The Book of Signs

John the Baptist’s Testimony to Himself. 19 [a]And this is the testimony of John. When the Jews[b] from Jerusalem sent priests and Levites [to him] to ask him, “Who are you?” 20 [c]he admitted and did not deny it, but admitted,(A) “I am not the Messiah.” 21 So they asked him, “What are you then? Are you Elijah?”[d] And he said, “I am not.” “Are you the Prophet?” He answered, “No.”(B) 22 So they said to him, “Who are you, so we can give an answer to those who sent us? What do you have to say for yourself?” 23 He said:

“I am ‘the voice of one crying out in the desert,(C)
“Make straight the way of the Lord,”’[e]

as Isaiah the prophet said.” 24 Some Pharisees[f] were also sent. 25 They asked him, “Why then do you baptize if you are not the Messiah or Elijah or the Prophet?”(D) 26 John answered them, “I baptize with water;[g] but there is one among you whom you do not recognize,(E) 27 the one who is coming after me, whose sandal strap I am not worthy to untie.” 28 This happened in Bethany across the Jordan,[h] where John was baptizing.

John the Baptist’s Testimony to Jesus. 29 The next day he saw Jesus coming toward him and said, “Behold, the Lamb of God,[i] who takes away the sin of the world.(F) 30 [j]He is the one of whom I said,(G) ‘A man is coming after me who ranks ahead of me because he existed before me.’ 31 I did not know him,[k] but the reason why I came baptizing with water was that he might be made known to Israel.” 32 John testified further, saying, “I saw the Spirit come down like a dove[l] from the sky and remain upon him. 33 I did not know him,(H) but the one who sent me to baptize with water told me, ‘On whomever you see the Spirit come down and remain, he is the one who will baptize with the holy Spirit.’(I) 34 [m](J)Now I have seen and testified that he is the Son of God.”

The First Disciples.(K) 35 The next day John was there again with two of his disciples, 36 and as he watched Jesus walk by, he said, “Behold, the Lamb of God.”[n] 37 The two disciples[o] heard what he said and followed Jesus. 38 Jesus turned and saw them following him and said to them, “What are you looking for?” They said to him, “Rabbi” (which translated means 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 four in the afternoon.[p] 40 Andrew, the brother of Simon Peter, was one of the two who heard John and followed Jesus. 41 He first found his own brother Simon and told him, “We have found the Messiah”[q] (which is translated Anointed).(L) 42 Then he brought him to Jesus. Jesus looked at him and said, “You are Simon the son of John;[r] you will be called Cephas” (which is translated Peter).(M)

43 The next day he[s] decided to go to Galilee, and he found Philip. And Jesus said to him, “Follow me.” 44 Now Philip was from Bethsaida, the town of Andrew and Peter. 45 Philip found Nathanael and told him, “We have found the one about whom Moses wrote in the law, and also the prophets, Jesus son of Joseph, from Nazareth.”(N) 46 But Nathanael said to him, “Can anything good come from Nazareth?” Philip said to him, “Come and see.” 47 Jesus saw Nathanael coming toward him and said of him, “Here is a true Israelite.[t] There is no duplicity in him.” 48 [u](O)Nathanael said to him, “How do you know me?” Jesus answered and said to him, “Before Philip called you, I saw you under the fig tree.” 49 Nathanael answered him, “Rabbi, you are the Son of God;[v] you are the King of Israel.”(P) 50 Jesus answered and said to him, “Do you believe because I told you that I saw you under the fig tree?[w] You will see greater things than this.” 51 And he said to him, “Amen, amen,[x] I say to you, you will see the sky opened and the angels of God ascending and descending on the Son of Man.”(Q)

Chapter 2

The Wedding at Cana. 1 [y]On the third day there was a wedding[z] in Cana[aa] in Galilee, and the mother of Jesus was there.(R) 2 Jesus and his disciples were also invited to the wedding. 3 When the wine ran short, the mother of Jesus said to him, “They have no wine.” 4 [ab][And] Jesus said to her, “Woman, how does your concern affect me? My hour has not yet come.”(S) 5 His mother said to the servers, “Do whatever he tells you.”(T) 6 [ac]Now there were six stone water jars there for Jewish ceremonial washings,(U) each holding twenty to thirty gallons. 7 Jesus told them, “Fill the jars with water.” So they filled them to the brim. 8 Then he told them, “Draw some out now and take it to the headwaiter.”[ad] So they took it. 9 And when the headwaiter tasted the water that had become wine, without knowing where it came from (although the servers who had drawn the water knew), the headwaiter called the bridegroom 10 and said to him, “Everyone serves good wine first, and then when people have drunk freely, an inferior one; but you have kept the good wine until now.” 11 Jesus did this as the beginning of his signs[ae] in Cana in Galilee and so revealed his glory, and his disciples began to believe in him.(V)

12 [af]After this, he and his mother, [his] brothers, and his disciples went down to Capernaum and stayed there only a few days.[ag]

Cleansing of the Temple. 13 [ah]Since the Passover[ai] of the Jews was near,(W) Jesus went up to Jerusalem. 14 [aj]He found in the temple area those who sold oxen, sheep, and doves,[ak] as well as the money-changers seated there.(X) 15 He made a whip out of cords and drove them all out of the temple area, with the sheep and oxen, and spilled the coins of the money-changers and overturned their tables, 16 and to those who sold doves he said, “Take these out of here, and stop making my Father’s house a marketplace.”(Y) 17 [al]His disciples recalled the words of scripture,(Z) “Zeal for your house will consume me.” 18 At this the Jews answered and said to him, “What sign can you show us for doing this?”(AA) 19 Jesus answered and said to them,[am](AB) “Destroy this temple and in three days I will raise it up.” 20 The Jews said, “This temple has been under construction for forty-six years,[an] and you will raise it up in three days?” 21 But he was speaking about the temple of his body. 22 Therefore, when he was raised from the dead, his disciples remembered that he had said this, and they came to believe the scripture and the word Jesus had spoken.(AC)

23 While he was in Jerusalem for the feast of Passover, many began to believe in his name when they saw the signs he was doing.(AD) 24 But Jesus would not trust himself to them because he knew them all, 25 and did not need anyone to testify about human nature. He himself understood it well.(AE)

Chapter 3

Nicodemus.[ao] 1 (AF)Now there was a Pharisee named Nicodemus, a ruler of the Jews.[ap] 2 He came to Jesus at night and said to him, “Rabbi, we know that you are a teacher who has come from God, for no one can do these signs that you are doing unless God is with him.”(AG) 3 Jesus answered and said to him, “Amen, amen, I say to you, no one can see the kingdom of God without being born[aq] from above.” 4 Nicodemus said to him, “How can a person once grown old be born again? Surely he cannot reenter his mother’s womb and be born again, can he?”(AH) 5 Jesus answered, “Amen, amen, I say to you, no one can enter the kingdom of God without being born of water and Spirit.(AI) 6 What is born of flesh is flesh and what is born of spirit is spirit.(AJ) 7 Do not be amazed that I told you, ‘You must be born from above.’ 8 The wind[ar] blows where it wills, and you can hear the sound it makes, but you do not know where it comes from or where it goes; so it is with everyone who is born of the Spirit.”(AK) 9 Nicodemus answered and said to him, “How can this happen?” 10 Jesus answered and said to him, “You are the teacher of Israel and you do not understand this? 11 Amen, amen, I say to you, we speak of what we know and we testify to what we have seen, but you people do not accept our testimony.(AL) 12 If I tell you about earthly things and you do not believe, how will you believe if I tell you about heavenly things?(AM) 13 No one has gone up to heaven except the one who has come down from heaven, the Son of Man.(AN) 14 And just as Moses lifted up[as] the serpent in the desert, so must the Son of Man be lifted up,(AO) 15 [at]so that everyone who believes in him may have eternal life.”

16 For God so loved the world that he gave[au] his only Son, so that everyone who believes in him might not perish but might have eternal life.(AP) 17 For God did not send his Son into the world to condemn[av] the world, but that the world might be saved through him.(AQ) 18 Whoever believes in him will not be condemned, but whoever does not believe has already been condemned, because he has not believed in the name of the only Son of God.(AR) 19 [aw]And this is the verdict,(AS) that the light came into the world, but people preferred darkness to light, because their works were evil. 20 For everyone who does wicked things hates the light and does not come toward the light, so that his works might not be exposed.(AT) 21 But whoever lives the truth comes to the light, so that his works may be clearly seen as done in God.(AU)

Final Witness of the Baptist. 22 [ax]After this, Jesus and his disciples went into the region of Judea, where he spent some time with them baptizing.(AV) 23 John was also baptizing in Aenon near Salim,[ay] because there was an abundance of water there, and people came to be baptized, 24 [az](AW)for John had not yet been imprisoned. 25 Now a dispute arose between the disciples of John and a Jew[ba] about ceremonial washings. 26 So they came to John and said to him, “Rabbi, the one who was with you across the Jordan, to whom you testified, here he is baptizing and everyone is coming to him.”(AX) 27 John answered and said, “No one can receive anything except what has been given him from heaven.(AY) 28 You yourselves can testify that I said [that] I am not the Messiah, but that I was sent before him.(AZ) 29 The one who has the bride is the bridegroom; the best man,[bb] who stands and listens to him, rejoices greatly at the bridegroom’s voice. So this joy of mine has been made complete.(BA) 30 He must increase; I must decrease.”(BB)

The One from Heaven.[bc] 31 The one who comes from above is above all. The one who is of the earth is earthly and speaks of earthly things. But the one who comes from heaven [is above all].(BC) 32 He testifies to what he has seen and heard, but no one accepts his testimony.(BD) 33 Whoever does accept his testimony certifies that God is trustworthy.(BE) 34 For the one whom God sent speaks the words of God. He does not ration his gift[bd] of the Spirit. 35 The Father loves the Son and has given everything over to him.(BF) 36 Whoever believes in the Son has eternal life, but whoever disobeys the Son will not see life, but the wrath of God remains upon him.(BG)

Chapter 4

1 [be]Now when Jesus learned that the Pharisees had heard that Jesus was making and baptizing more disciples than John 2 (although Jesus himself was not baptizing, just his disciples),[bf] 3 he left Judea and returned to Galilee.

The Samaritan Woman. 4 He had to[bg] pass through Samaria. 5 So he came to a town of Samaria called Sychar,[bh] near the plot of land that Jacob had given to his son Joseph.(BH) 6 Jacob’s well was there. Jesus, tired from his journey, sat down there at the well. It was about noon.

7 A woman of Samaria came to draw water. Jesus said to her, “Give me a drink.” 8 His disciples had gone into the town to buy food. 9 [bi]The Samaritan woman said to him, “How can you, a Jew, ask me, a Samaritan woman, for a drink?”(BI) (For Jews use nothing in common with Samaritans.) 10 [bj]Jesus answered and said to her,(BJ) “If you knew the gift of God and who is saying to you, ‘Give me a drink,’ you would have asked him and he would have given you living water.” 11 [The woman] said to him, “Sir,[bk] you do not even have a bucket and the well is deep; where then can you get this living water? 12 Are you greater than our father Jacob, who gave us this well and drank from it himself with his children and his flocks?”(BK) 13 Jesus answered and said to her, “Everyone who drinks this water will be thirsty again; 14 but whoever drinks the water I shall give will never thirst; the water I shall give will become in him a spring of water welling up to eternal life.”(BL) 15 The woman said to him, “Sir, give me this water, so that I may not be thirsty or have to keep coming here to draw water.”

16 Jesus said to her, “Go call your husband and come back.” 17 The woman answered and said to him, “I do not have a husband.” Jesus answered her, “You are right in saying, ‘I do not have a husband.’ 18 For you have had five husbands, and the one you have now is not your husband. What you have said is true.”(BM) 19 The woman said to him, “Sir, I can see that you are a prophet.(BN) 20 Our ancestors worshiped on this mountain;[bl] but you people say that the place to worship is in Jerusalem.”(BO) 21 Jesus said to her, “Believe me, woman, the hour is coming when you will worship the Father neither on this mountain nor in Jerusalem. 22 You people worship what you do not understand; we worship what we understand, because salvation is from the Jews.(BP) 23 But the hour is coming, and is now here, when true worshipers will worship the Father in Spirit and truth;[bm] and indeed the Father seeks such people to worship him. 24 God is Spirit, and those who worship him must worship in Spirit and truth.”(BQ) 25 [bn]The woman said to him, “I know that the Messiah is coming,(BR) the one called the Anointed; when he comes, he will tell us everything.” 26 Jesus said to her, “I am he,[bo] the one who is speaking with you.”(BS)

27 At that moment his disciples returned, and were amazed that he was talking with a woman,[bp] but still no one said, “What are you looking for?” or “Why are you talking with her?” 28 The woman left her water jar and went into the town and said to the people, 29 “Come see a man who told me everything I have done. Could he possibly be the Messiah?” 30 They went out of the town and came to him. 31 Meanwhile, the disciples urged him, “Rabbi, eat.” 32 But he said to them, “I have food to eat of which you do not know.” 33 So the disciples said to one another, “Could someone have brought him something to eat?” 34 Jesus said to them, “My food is to do the will of the one who sent me and to finish his work.(BT) 35 Do you not say, ‘In four months[bq] the harvest will be here’? I tell you, look up and see the fields ripe for the harvest.(BU) 36 The reaper is already[br] receiving his payment and gathering crops for eternal life, so that the sower and reaper can rejoice together.(BV) 37 For here the saying is verified that ‘One sows and another reaps.’(BW) 38 I sent you to reap what you have not worked for; others have done the work, and you are sharing the fruits of their work.”

39 Many of the Samaritans of that town began to believe in him because of the word of the woman[bs] who testified, “He told me everything I have done.” 40 When the Samaritans came to him, they invited him to stay with them; and he stayed there two days. 41 Many more began to believe in him because of his word, 42 and they said to the woman, “We no longer believe because of your word; for we have heard for ourselves, and we know that this is truly the savior of the world.”(BX)

Return to Galilee. 43 [bt]After the two days, he left there for Galilee. 44 [bu](BY)For Jesus himself testified that a prophet has no honor in his native place. 45 When he came into Galilee, the Galileans welcomed him, since they had seen all he had done in Jerusalem at the feast; for they themselves had gone to the feast.

Second Sign at Cana.[bv] 46 (BZ)Then he returned to Cana in Galilee, where he had made the water wine. Now there was a royal official whose son was ill in Capernaum. 47 When he heard that Jesus had arrived in Galilee from Judea, he went to him and asked him to come down and heal his son, who was near death. 48 Jesus said to him, “Unless you people see signs and wonders, you will not believe.”(CA) 49 The royal official said to him, “Sir, come down before my child dies.” 50 Jesus said to him, “You may go; your son will live.” The man believed what Jesus said to him and left.(CB) 51 While he was on his way back, his slaves met him and told him that his boy would live. 52 He asked them when he began to recover. They told him, “The fever left him yesterday, about one in the afternoon.” 53 The father realized that just at that time Jesus had said to him, “Your son will live,” and he and his whole household came to believe. 54 [Now] this was the second sign Jesus did when he came to Galilee from Judea.(CC)

Chapter 5[bw]

Cure on a Sabbath. 1 After this, there was a feast[bx] of the Jews, and Jesus went up to Jerusalem.(CD) 2 Now there is in Jerusalem at the Sheep [Gate][by] a pool called in Hebrew Bethesda, with five porticoes.(CE) 3 In these lay a large number of ill, blind, lame, and crippled.[bz] [4 ][ca] 5 One man was there who had been ill for thirty-eight years. 6 When Jesus saw him lying there and knew that he had been ill for a long time, he said to him, “Do you want to be well?” 7 The sick man answered him, “Sir, I have no one to put me into the pool when the water is stirred up; while I am on my way, someone else gets down there before me.” 8 Jesus said to him, “Rise, take up your mat, and walk.”(CF) 9 Immediately the man became well, took up his mat, and walked.(CG)

Now that day was a sabbath. 10 So the Jews said to the man who was cured, “It is the sabbath, and it is not lawful for you to carry your mat.”(CH) 11 He answered them, “The man who made me well told me, ‘Take up your mat and walk.’” 12 They asked him, “Who is the man who told you, ‘Take it up and walk’?” 13 The man who was healed did not know who it was, for Jesus had slipped away, since there was a crowd there.(CI) 14 [cb]After this Jesus found him in the temple area and said to him,(CJ) “Look, you are well; do not sin any more, so that nothing worse may happen to you.” 15 The man went and told the Jews that Jesus was the one who had made him well. 16 Therefore, the Jews began to persecute Jesus because he did this on a sabbath.(CK) 17 [cc]But Jesus answered them,(CL) “My Father is at work until now, so I am at work.” 18 For this reason the Jews tried all the more to kill him, because he not only broke the sabbath but he also called God his own father, making himself equal to God.(CM)

The Work of the Son. 19 [cd]Jesus answered and said to them, “Amen, amen, I say to you, a son cannot do anything on his own, but only what he sees his father doing;(CN) for what he does, his son will do also. 20 For the Father loves his Son and shows him everything that he himself does, and he will show him greater works than these, so that you may be amazed.(CO) 21 For just as the Father raises the dead and gives life,[ce] so also does the Son give life to whomever he wishes.(CP) 22 Nor does the Father judge anyone, but he has given all judgment[cf] to his Son,(CQ) 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 Amen, amen, I say to you, whoever hears my word and believes in the one who sent me has eternal life and will not come to condemnation, but has passed from death to life.(CR) 25 Amen, amen, I say to you, the hour is coming and is now here when the dead will hear the voice of the Son of God, and those who hear will live.(CS) 26 For just as the Father has life in himself, so also he gave to his Son the possession of life in himself.(CT) 27 And he gave him power to exercise judgment, because he is the Son of Man.(CU) 28 [cg]Do not be amazed at this, because the hour is coming in which all who are in the tombs will hear his voice(CV) 29 and will come out, those who have done good deeds to the resurrection of life, but those who have done wicked deeds to the resurrection of condemnation.(CW)

30 “I cannot do anything on my own; I judge as I hear, and my judgment is just, because I do not seek my own will but the will of the one who sent me.(CX)

Witnesses to Jesus. 31 (CY)“If I testify on my own behalf, my testimony cannot be verified. 32 But there is another[ch] who testifies on my behalf, and I know that the testimony he gives on my behalf is true. 33 You sent emissaries to John, and he testified to the truth.(CZ) 34 I do not accept testimony from a human being, but I say this so that you may be saved.(DA) 35 He was a burning and shining lamp,[ci] and for a while you were content to rejoice in his light.(DB) 36 But I have testimony greater than John’s. The works that the Father gave me to accomplish, these works that I perform testify on my behalf that the Father has sent me.(DC) 37 Moreover, the Father who sent me has testified on my behalf. But you have never heard his voice nor seen his form,(DD) 38 and you do not have his word remaining in you, because you do not believe in the one whom he has sent.(DE) 39 You search[cj] the scriptures, because you think you have eternal life through them; even they testify on my behalf.(DF) 40 But you do not want to come to me to have life.

Unbelief of Jesus’ Hearers. 41 “I do not accept human praise;[ck] 42 moreover, I know that you do not have the love of God in you.(DG) 43 I came in the name of my Father, but you do not accept me; yet if another comes in his own name, you will accept him.(DH) 44 How can you believe, when you accept praise from one another and do not seek the praise that comes from the only God?(DI) 45 Do not think that I will accuse you before the Father: the one who will accuse you is Moses, in whom you have placed your hope.(DJ) 46 For if you had believed Moses, you would have believed me, because he wrote about me.(DK) 47 But if you do not believe his writings, how will you believe my words?”

Chapter 6

Multiplication of the Loaves.[cl] 1 (DL)After this, Jesus went across the Sea of Galilee [of Tiberias].[cm] 2 A large crowd followed him, because they saw the signs he was performing on the sick. 3 Jesus went up on the mountain, and there he sat down with his disciples. 4 The Jewish feast of Passover was near.(DM) 5 [cn]When Jesus raised his eyes and saw that a large crowd was coming to him, he said to Philip,(DN) “Where can we buy enough food for them to eat?” 6 [co]He said this to test him, because he himself knew what he was going to do. 7 Philip answered him, “Two hundred days’ wages[cp] worth of food would not be enough for each of them to have a little [bit].”(DO) 8 One of his disciples, Andrew, the brother of Simon Peter, said to him, 9 “There is a boy here who has five barley loaves[cq] and two fish; but what good are these for so many?”(DP) 10 Jesus said, “Have the people recline.” Now there was a great deal of grass[cr] in that place. So the men reclined, about five thousand in number.(DQ) 11 Then Jesus took the loaves, gave thanks, and distributed them to those who were reclining, and also as much of the fish as they wanted.(DR) 12 When they had had their fill, he said to his disciples, “Gather the fragments left over, so that nothing will be wasted.” 13 So they collected them, and filled twelve wicker baskets[cs] with fragments from the five barley loaves that had been more than they could eat. 14 When the people saw the sign he had done, they said, “This is truly the Prophet,[ct] the one who is to come into the world.”(DS) 15 Since Jesus knew that they were going to come and carry him off to make him king, he withdrew again to the mountain alone.(DT)

Walking on the Water.[cu] 16 (DU)When it was evening, his disciples went down to the sea, 17 embarked in a boat, and went across the sea to Capernaum. It had already grown dark, and Jesus had not yet come to them. 18 The sea was stirred up because a strong wind was blowing. 19 When they had rowed about three or four miles, they saw Jesus walking on the sea[cv] and coming near the boat, and they began to be afraid.(DV) 20 But he said to them, “It is I.[cw] Do not be afraid.” 21 They wanted to take him into the boat, but the boat immediately arrived at the shore to which they were heading.

The Bread of Life Discourse. 22 [cx]The next day, the crowd that remained across the sea saw that there had been only one boat there, and that Jesus had not gone along with his disciples in the boat, but only his disciples had left. 23 [cy]Other boats came from Tiberias near the place where they had eaten the bread when the Lord gave thanks. 24 When the crowd saw that neither Jesus nor his disciples were there, they themselves got into boats and came to Capernaum looking for Jesus. 25 And when they found him across the sea they said to him, “Rabbi, when did you get here?” 26 Jesus answered them and said, “Amen, amen, I say to you, you are looking for me not because you saw signs but because you ate the loaves and were filled. 27 Do not work for food that perishes but for the food that endures for eternal life,[cz] which the Son of Man will give you. For on him the Father, God, has set his seal.”(DW) 28 So they said to him, “What can we do to accomplish the works of God?” 29 Jesus answered and said to them, “This is the work of God, that you believe in the one he sent.” 30 So they said to him, “What sign can you do, that we may see and believe in you? What can you do?(DX) 31 [da]Our ancestors ate manna in the desert, as it is written:(DY)

‘He gave them bread from heaven to eat.’”

32 So Jesus said to them, “Amen, amen, I say to you, it was not Moses who gave the bread from heaven; my Father gives you the true bread from heaven.(DZ) 33 For the bread of God is that which comes down from heaven and gives life to the world.”

34 (EA)So they said to him, “Sir, give us this bread always.” 35 [db]Jesus said to them, “I am the bread of life; whoever comes to me will never hunger, and whoever believes in me will never thirst.(EB) 36 But I told you that although you have seen [me], you do not believe.(EC) 37 Everything that the Father gives me will come to me, and I will not reject anyone who comes to me, 38 because I came down from heaven not to do my own will but the will of the one who sent me.(ED) 39 And this is the will of the one who sent me, that I should not lose anything of what he gave me, but that I should raise it [on] the last day.(EE) 40 For this is the will of my Father, that everyone who sees the Son and believes in him may have eternal life, and I shall raise him [on] the last day.”(EF)

41 The Jews murmured about him because he said, “I am the bread that came down from heaven,” 42 and they said, “Is this not Jesus, the son of Joseph? Do we not know his father and mother? Then how can he say, ‘I have come down from heaven’?”(EG) 43 Jesus answered and said to them, “Stop murmuring[dc] among yourselves.(EH) 44 No one can come to me unless the Father who sent me draw him, and I will raise him on the last day. 45 It is written in the prophets:

‘They shall all be taught by God.’

Everyone who listens to my Father and learns from him comes to me.(EI) 46 Not that anyone has seen the Father except the one who is from God; he has seen the Father.(EJ) 47 Amen, amen, I say to you, whoever believes has eternal life. 48 I am the bread of life. 49 Your ancestors ate the manna in the desert, but they died;(EK) 50 this is the bread that comes down from heaven so that one may eat it and not die. 51 I am the living bread that came down from heaven; whoever eats this bread will live forever; and the bread that I will give is my flesh for the life of the world.”(EL)

52 The Jews quarreled among themselves, saying, “How can this man give us [his] flesh to eat?” 53 Jesus said to them, “Amen, amen, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you do not have life within you. 54 Whoever eats[dd] my flesh and drinks my blood has eternal life, and I will raise him on the last day. 55 For my flesh is true food, and my blood is true drink. 56 Whoever eats my flesh and drinks my blood remains in me and I in him. 57 Just as the living Father sent me and I have life because of the Father, so also the one who feeds on me will have life because of me.(EM) 58 This is the bread that came down from heaven. Unlike your ancestors who ate and still died, whoever eats this bread will live forever.” 59 These things he said while teaching in the synagogue in Capernaum.

The Words of Eternal Life.[de] 60 Then many of his disciples who were listening said, “This saying is hard; who can accept it?” 61 Since Jesus knew that his disciples were murmuring about this, he said to them, “Does this shock you? 62 What if you were to see the Son of Man ascending to where he was before?[df] 63 It is the spirit that gives life, while the flesh[dg] is of no avail. The words I have spoken to you are spirit and life. 64 But there are some of you who do not believe.” Jesus knew from the beginning the ones who would not believe and the one who would betray him.(EN) 65 And he said, “For this reason I have told you that no one can come to me unless it is granted him by my Father.”

66 As a result of this, many [of] his disciples returned to their former way of life and no longer accompanied him. 67 Jesus then said to the Twelve, “Do you also want to leave?” 68 Simon Peter answered him, “Master, to whom shall we go? You have the words of eternal life. 69 We have come to believe and are convinced that you are the Holy One of God.”(EO) 70 Jesus answered them, “Did I not choose you twelve? Yet is not one of you a devil?” 71 He was referring to Judas, son of Simon the Iscariot; it was he who would betray him, one of the Twelve.(EP)

Chapter 7

The Feast of Tabernacles. 1 [dh]After this, Jesus moved about within Galilee; but he did not wish to travel in Judea, because the Jews were trying to kill him.(EQ) 2 But the Jewish feast of Tabernacles was near.(ER) 3 So his brothers[di] said to him, “Leave here and go to Judea, so that your disciples also may see the works you are doing. 4 No one works in secret if he wants to be known publicly. If you do these things, manifest yourself to the world.”(ES) 5 For his brothers did not believe in him. 6 [dj]So Jesus said to them, “My time is not yet here, but the time is always right for you. 7 The world cannot hate you, but it hates me, because I testify to it that its works are evil.(ET) 8 You go up to the feast. I am not going up[dk] to this feast, because my time has not yet been fulfilled.” 9 After he had said this, he stayed on in Galilee.

10 But when his brothers had gone up to the feast, he himself also went up, not openly but [as it were] in secret. 11 The Jews were looking for him at the feast and saying, “Where is he?” 12 And there was considerable murmuring about him in the crowds. Some said, “He is a good man,” [while] others said, “No; on the contrary, he misleads the crowd.” 13 Still, no one spoke openly about him because they were afraid of the Jews.(EU)

The First Dialogue.[dl] 14 When the feast was already half over, Jesus went up into the temple area and began to teach. 15 [dm](EV)The Jews were amazed and said, “How does he know scripture without having studied?” 16 Jesus answered them and said, “My teaching is not my own but is from the one who sent me. 17 Whoever chooses to do his will[dn] shall know whether my teaching is from God or whether I speak on my own.(EW) 18 Whoever speaks on his own seeks his own glory, but whoever seeks the glory of the one who sent him is truthful, and there is no wrong in him. 19 Did not Moses give you the law? Yet none of you keeps the law. Why are you trying to kill me?”(EX) 20 The crowd answered, “You are possessed![do] Who is trying to kill you?”(EY) 21 Jesus answered and said to them, “I performed one work[dp] and all of you are amazed(EZ) 22 because of it. Moses gave you circumcision—not that it came from Moses but rather from the patriarchs—and you circumcise a man on the sabbath.(FA) 23 If a man can receive circumcision on a sabbath so that the law of Moses may not be broken, are you angry with me because I made a whole person well on a sabbath?(FB) 24 Stop judging by appearances, but judge justly.”(FC)

25 So some of the inhabitants of Jerusalem said, “Is he not the one they are trying to kill? 26 And look, he is speaking openly and they say nothing to him. Could the authorities[dq] have realized that he is the Messiah? 27 But we know where he is from. When the Messiah comes, no one will know where he is from.”(FD) 28 So Jesus cried out in the temple area as he was teaching and said, “You know me and also know where I am from. Yet I did not come on my own, but the one who sent me, whom you do not know, is true.(FE) 29 I know him, because I am from him, and he sent me.”(FF) 30 So they tried to arrest him, but no one laid a hand upon him, because his hour had not yet come.(FG) 31 But many of the crowd began to believe in him, and said, “When the Messiah comes, will he perform more signs than this man has done?”(FH)

Officers Sent to Arrest Jesus.[dr] 32 The Pharisees heard the crowd murmuring about him to this effect, and the chief priests and the Pharisees sent guards to arrest him. 33 So Jesus said, “I will be with you only a little while longer, and then I will go to the one who sent me.(FI) 34 You will look for me but not find [me], and where I am you cannot come.”(FJ) 35 So the Jews said to one another, “Where is he going that we will not find him? Surely he is not going to the dispersion[ds] among the Greeks to teach the Greeks, is he? 36 What is the meaning of his saying, ‘You will look for me and not find [me], and where I am you cannot come’?”

Rivers of Living Water.[dt] 37 On the last and greatest day of the feast, Jesus stood up and exclaimed, “Let anyone who thirsts come to me and drink.(FK) 38 Whoever believes in me, as scripture says:

‘Rivers of living water[du] will flow from within him.’”(FL)

39 He said this in reference to the Spirit that those who came to believe in him were to receive. There was, of course, no Spirit yet,[dv] because Jesus had not yet been glorified.(FM)

Discussion About the Origins of the Messiah.[dw] 40 Some in the crowd who heard these words said, “This is truly the Prophet.”(FN) 41 Others said, “This is the Messiah.” But others said, “The Messiah will not come from Galilee, will he? 42 Does not scripture say that the Messiah will be of David’s family and come from Bethlehem, the village where David lived?”(FO) 43 So a division occurred in the crowd because of him. 44 Some of them even wanted to arrest him, but no one laid hands on him.

45 So the guards went to the chief priests and Pharisees, who asked them, “Why did you not bring him?” 46 The guards answered, “Never before has anyone spoken like this one.” 47 So the Pharisees answered them, “Have you also been deceived? 48 Have any of the authorities or the Pharisees believed in him?(FP) 49 But this crowd, which does not know the law, is accursed.” 50 Nicodemus, one of their members who had come to him earlier, said to them,(FQ) 51 “Does our law condemn a person before it first hears him and finds out what he is doing?”(FR) 52 They answered and said to him, “You are not from Galilee also, are you? Look and see that no prophet arises from Galilee.”

Chapter 8

A Woman Caught in Adultery.[dx] [53 Then each went to his own house, 1 while Jesus went to the Mount of Olives.[dy](FS) 2 But early in the morning he arrived again in the temple area, and all the people started coming to him, and he sat down and taught them. 3 Then the scribes and the Pharisees brought a woman who had been caught in adultery and made her stand in the middle. 4 They said to him, “Teacher, this woman was caught in the very act of committing adultery. 5 Now in the law, Moses commanded us to stone such women.[dz] So what do you say?”(FT) 6 They said this to test him, so that they could have some charge to bring against him. Jesus bent down and began to write on the ground with his finger.[ea] 7 [eb]But when they continued asking him, he straightened up and said to them,(FU) “Let the one among you who is without sin be the first to throw a stone at her.” 8 Again he bent down and wrote on the ground. 9 And in response, they went away one by one, beginning with the elders. So he was left alone with the woman before him. 10 Then Jesus straightened up and said to her, “Woman, where are they? Has no one condemned you?”(FV) 11 She replied, “No one, sir.” Then Jesus said, “Neither do I condemn you. Go, [and] from now on do not sin any more.”](FW)

The Light of the World.[ec] 12 Jesus spoke to them again, saying, “I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life.”(FX) 13 So the Pharisees said to him, “You testify on your own behalf, so your testimony cannot be verified.” 14 Jesus answered and said to them, “Even if I do testify on my own behalf, my testimony can be verified,[ed] because I know where I came from and where I am going. But you do not know where I come from or where I am going.(FY) 15 You judge by appearances,[ee] but I do not judge anyone.(FZ) 16 And even if I should judge, my judgment is valid, because I am not alone, but it is I and the Father who sent me.(GA) 17 Even in your law[ef] it is written that the testimony of two men can be verified.(GB) 18 I testify on my behalf and so does the Father who sent me.”(GC) 19 So they said to him, “Where is your father?” Jesus answered, “You know neither me nor my Father. If you knew me, you would know my Father also.”(GD) 20 He spoke these words while teaching in the treasury in the temple area. But no one arrested him, because his hour had not yet come.(GE)

Jesus, the Father’s Ambassador.[eg] 21 He said to them again, “I am going away and you will look for me, but you will die in your sin.[eh] Where I am going you cannot come.”(GF) 22 [ei]So the Jews said, “He is not going to kill himself, is he, because he said, ‘Where I am going you cannot come’?” 23 He said to them, “You belong to what is below, I belong to what is above. You belong to this world, but I do not belong to this world.(GG) 24 That is why I told you that you will die in your sins. For if you do not believe that I AM,[ej] you will die in your sins.”(GH) 25 [ek]So they said to him, “Who are you?”(GI) Jesus said to them, “What I told you from the beginning. 26 I have much to say about you in condemnation. But the one who sent me is true, and what I heard from him I tell the world.”(GJ) 27 They did not realize that he was speaking to them of the Father. 28 So Jesus said [to them], “When you lift up the Son of Man, then you will realize that I AM, and that I do nothing on my own, but I say only what the Father taught me.(GK) 29 The one who sent me is with me. He has not left me alone, because I always do what is pleasing to him.” 30 Because he spoke this way, many came to believe in him.

Jesus and Abraham.[el] 31 Jesus then said to those Jews who believed in him,[em] “If you remain in my word, you will truly be my disciples, 32 and you will know the truth, and the truth will set you free.”(GL) 33 They answered him, “We are descendants of Abraham and have never been enslaved to anyone.[en] How can you say, ‘You will become free’?”(GM) 34 Jesus answered them, “Amen, amen, I say to you, everyone who commits sin is a slave of sin.(GN) 35 A slave does not remain in a household forever, but a son[eo] always remains.(GO) 36 So if a son frees you, then you will truly be free. 37 I know that you are descendants of Abraham. But you are trying to kill me, because my word has no room among you. 38 [ep]I tell you what I have seen in the Father’s presence; then do what you have heard from the Father.”

39 [eq]They answered and said to him, “Our father is Abraham.” Jesus said to them,(GP) “If you were Abraham’s children, you would be doing the works of Abraham. 40 But now you are trying 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!” [So] they said to him, “We are not illegitimate. We have one Father, God.”(GQ) 42 Jesus said to them, “If God were your Father, you would love me, for I came from God and am here; I did not come on my own, but he sent me.(GR) 43 Why do you not understand what I am saying? Because you cannot bear to hear my word. 44 You belong to your father the devil and you willingly carry out your father’s desires. He was a murderer from the beginning and does not stand in truth, because there is no truth in him. When he tells a lie, he speaks in character, because he is a liar and the father of lies.(GS) 45 But because I speak the truth, you do not believe me. 46 Can any of you charge me with sin? If I am telling the truth, why do you not believe me?(GT) 47 Whoever belongs to God hears the words of God; for this reason you do not listen, because you do not belong to God.”(GU)

48 The Jews answered and said to him, “Are we not right in saying that you are a Samaritan[er] and are possessed?” 49 Jesus answered, “I am not possessed; I honor my Father, but you dishonor me. 50 I do not seek my own glory; there is one who seeks it and he is the one who judges.(GV) 51 Amen, amen, I say to you, whoever keeps my word will never see death.”(GW) 52 [So] the Jews said to him, “Now we are sure that you are possessed. Abraham died, as did the prophets, yet you say, ‘Whoever keeps my word will never taste death.’ 53 Are you greater than our father Abraham,[es] who died? Or the prophets, who died? Who do you make yourself out to be?”(GX) 54 Jesus answered, “If I glorify myself, my glory is worth nothing; but it is my Father who glorifies me, of whom you say, ‘He is our God.’ 55 You do not know him, but I know him. And if I should say that I do not know him, I would be like you a liar. But I do know him and I keep his word.(GY) 56 Abraham your father rejoiced to see my day; he saw it[et] and was glad.(GZ) 57 So the Jews said to him, “You are not yet fifty years old and you have seen Abraham?”[eu] 58 [ev]Jesus said to them,(HA) “Amen, amen, I say to you, before Abraham came to be, I AM.” 59 So they picked up stones to throw at him; but Jesus hid and went out of the temple area.(HB)

Chapter 9

The Man Born Blind. 1 [ew]As he passed by he saw a man blind from birth.(HC) 2 [ex]His disciples asked him,(HD) “Rabbi, who sinned, this man or his parents, that he was born blind?” 3 Jesus answered, “Neither he nor his parents sinned; it is so that the works of God might be made visible through him.(HE) 4 We have to do the works of the one who sent me while it is day. Night is coming when no one can work.(HF) 5 While I am in the world, I am the light of the world.”(HG) 6 When he had said this, he spat on the ground and made clay with the saliva, and smeared the clay on his eyes,(HH) 7 and said to him, “Go wash[ey] in the Pool of Siloam” (which means Sent). So he went and washed, and came back able to see.(HI)

8 His neighbors and those who had seen him earlier as a beggar said, “Isn’t this the one who used to sit and beg?” 9 Some said, “It is,” but others said, “No, he just looks like him.” He said, “I am.” 10 So they said to him, “[So] how were your eyes opened?” 11 He replied, “The man called Jesus made clay and anointed my eyes and told me, ‘Go to Siloam and wash.’ So I went there and washed and was able to see.” 12 And they said to him, “Where is he?” He said, “I don’t know.”

13 They brought the one who was once blind to the Pharisees. 14 Now Jesus had made clay[ez] and opened his eyes on a sabbath.(HJ) 15 So then the Pharisees also asked him how he was able to see. He said to them, “He put clay on my eyes, and I washed, and now I can see.” 16 So some of the Pharisees said, “This man is not from God, because he does not keep the sabbath.” [But] others said, “How can a sinful man do such signs?” And there was a division among them.(HK) 17 So they said to the blind man again, “What do you have to say about him, since he opened your eyes?” He said, “He is a prophet.”(HL)

18 Now the Jews did not believe that he had been blind and gained his sight until they summoned the parents of the one who had gained his sight. 19 They asked them, “Is this your son, who you say was born blind? How does he now see?” 20 His parents answered and said, “We know that this is our son and that he was born blind. 21 We do not know how he sees now, nor do we know who opened his eyes. Ask him, he is of age; he can speak for himself.” 22 [fa](HM)His parents said this because they were afraid of the Jews, for the Jews had already agreed that if anyone acknowledged him as the Messiah, he would be expelled from the synagogue. 23 For this reason his parents said, “He is of age; question him.”(HN)

24 So a second time they called the man who had been blind and said to him, “Give God the praise![fb] We know that this man is a sinner.”(HO) 25 He replied, “If he is a sinner, I do not know. One thing I do know is that I was blind and now I see.” 26 So 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 you did not listen. Why do you want to hear it again? Do you want to become his disciples, too?” 28 They ridiculed him and said, “You are that man’s disciple; we are disciples of Moses! 29 We know that God spoke to Moses, but we do not know where this one is from.”(HP) 30 The man answered and said to them, “This is what is so amazing, that you do not know where he is from, yet he opened my eyes. 31 We know that God does not listen to sinners, but if one is devout and does his will, he listens to him.(HQ) 32 [fc]It is unheard of that anyone ever opened the eyes of a person born blind. 33 If this man were not from God, he would not be able to do anything.”(HR) 34 They answered and said to him, “You were born totally in sin, and are you trying to teach us?” Then they threw him out.

35 When Jesus heard that they had thrown him out, he found him and said, “Do you believe in the Son of Man?” 36 He answered and said, “Who is he, sir, that I may believe in him?” 37 Jesus said to him, “You have seen him and the one speaking with you is he.”(HS) 38 He said, “I do believe, Lord,” and he worshiped him. 39 [fd]Then Jesus said, “I came into this world for judgment, so that those who do not see might see, and those who do see might become blind.”(HT)

40 Some of the Pharisees who were with him heard this and said to him, “Surely we are not also blind, are we?”(HU) 41 Jesus said to them, “If you were blind, you would have no sin; but now you are saying, ‘We see,’ so your sin remains.(HV)

Chapter 10

The Good Shepherd. 1 [fe]“Amen, amen, I say to you,(HW) whoever does not enter a sheepfold[ff] through the gate but climbs over elsewhere is a thief and a robber. 2 But whoever enters through the gate is the shepherd of the sheep. 3 The gatekeeper opens it for him, and the sheep hear his voice, as he calls his own sheep by name and leads them out. 4 [fg]When he has driven out all his own, he walks ahead of them, and the sheep follow him,(HX) because they recognize his voice. 5 But they will not follow a stranger; they will run away from him, because they do not recognize the voice of strangers.” 6 Although Jesus used this figure of speech,[fh] they did not realize what he was trying to tell them.

7 [fi]So Jesus said again, “Amen, amen, I say to you, I am the gate for the sheep. 8 [fj]All who came [before me] are thieves and robbers, but the sheep did not listen to them. 9 I am the gate. Whoever enters through me will be saved, and will come in and go out and find pasture. 10 A thief comes only to steal and slaughter and destroy; I came so that they might have life and have it more abundantly. 11 I am the good shepherd. A good shepherd lays down his life for the sheep.(HY) 12 A hired man, who is not a shepherd and whose sheep are not his own, sees a wolf coming and leaves the sheep and runs away, and the wolf catches and scatters them.(HZ) 13 This is because he works for pay and has no concern for the sheep. 14 I am the good shepherd, and I know mine and mine know me, 15 just as the Father knows me and I know the Father; and I will lay down my life for the sheep.(IA) 16 I have other sheep[fk] that do not belong to this fold. These also I must lead, and they will hear my voice, and there will be one flock, one shepherd.(IB) 17 This is why the Father loves me, because I lay down my life in order to take it up again.(IC) 18 No one takes it from me, but I lay it down on my own. I have power to lay it down, and power to take it up again.[fl] This command I have received from my Father.”(ID)

19 Again there was a division among the Jews because of these words.(IE) 20 Many of them said, “He is possessed and out of his mind; why listen to him?”(IF) 21 Others said, “These are not the words of one possessed; surely a demon cannot open the eyes of the blind, can he?”(IG)

Feast of the Dedication. 22 The feast of the Dedication[fm] was then taking place in Jerusalem. It was winter.(IH) 23 [fn]And Jesus walked about in the temple area on the Portico of Solomon. 24 So the Jews gathered around him and said to him, “How long are you going to keep us in suspense?[fo] If you are the Messiah, tell us plainly.”(II) 25 Jesus answered them, “I told you[fp] and you do not believe. The works I do in my Father’s name testify to me.(IJ) 26 But you do not believe, because you are not among my sheep.(IK) 27 My sheep hear my voice; I know them, and they follow me. 28 I give them eternal life, and they shall never perish. No one can take them out of my hand.(IL) 29 My Father, who has given them to me, is greater than all,[fq] and no one can take them out of the Father’s hand.(IM) 30 [fr]The Father and I are one.”(IN)

31 The Jews again picked up rocks to stone him.(IO) 32 Jesus answered them, “I have shown you many good works from my Father. For which of these are you trying to stone me?” 33 The Jews answered him, “We are not stoning you for a good work but for blasphemy. You, a man, are making yourself God.”(IP) 34 [fs]Jesus answered them,(IQ) “Is it not written in your law, ‘I said, “You are gods”’? 35 If it calls them gods to whom the word of God came, and scripture cannot be set aside, 36 can you say that the one whom the Father has consecrated[ft] and sent into the world blasphemes because I said, ‘I am the Son of God’?(IR) 37 If I do not perform my Father’s works, do not believe me; 38 but if I perform them, even if you do not believe me, believe the works, so that you may realize [and understand] that the Father is in me and I am in the Father.”(IS) 39 [Then] they tried again to arrest him; but he escaped from their power.

40 He went back across the Jordan to the place where John first baptized, and there he remained.(IT) 41 Many came to him and said, “John performed no sign,[fu] but everything John said about this man was true.” 42 And many there began to believe in him.(IU)

Chapter 11

The Raising of Lazarus.[fv] 1 Now a man was ill, Lazarus from Bethany,(IV) the village of Mary and her sister Martha. 2 Mary was the one who had anointed the Lord with perfumed oil and dried his feet with her hair; it was her brother Lazarus who was ill. 3 So the sisters sent word to him, saying, “Master, the one you love is ill.” 4 When Jesus heard this he said, “This illness is not to end in death,[fw] but is for the glory of God, that the Son of God may be glorified through it.”(IW) 5 Now Jesus loved Martha and her sister and Lazarus. 6 So when he heard that he was ill, he remained for two days in the place where he was. 7 Then after this he said to his disciples, “Let us go back to Judea.” 8 The disciples said to him, “Rabbi, the Jews were just trying to stone you, and you want to go back there?”(IX) 9 Jesus answered, “Are there not twelve hours in a day? If one walks during the day,(IY) he does not stumble, because he sees the light of this world.(IZ) 10 But if one walks at night, he stumbles, because the light is not in him.”[fx] 11 He said this, and then told them, “Our friend Lazarus is asleep, but I am going to awaken him.” 12 So the disciples said to him, “Master, if he is asleep, he will be saved.” 13 But Jesus was talking about his death, while they thought that he meant ordinary sleep.(JA) 14 So then Jesus said to them clearly, “Lazarus has died. 15 And I am glad for you that I was not there, that you may believe. Let us go to him.” 16 So Thomas, called Didymus,[fy] said to his fellow disciples, “Let us also go to die with him.”(JB)

17 When Jesus arrived, he found that Lazarus had already been in the tomb for four days. 18 Now Bethany was near Jerusalem, only about two miles[fz] away. 19 And many of the Jews had come to Martha and Mary to comfort them about their brother.(JC) 20 When Martha heard that Jesus was coming, she went to meet him; but Mary sat at home. 21 Martha said to Jesus, “Lord, if you had been here, my brother would not have died.(JD) 22 [But] even now I know that whatever you ask of God, 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.”(JE) 25 Jesus told her, “I am the resurrection and the life; whoever believes in me, even if he dies, will live,(JF) 26 and everyone who lives and believes in me will never die. Do you believe this?” 27 [ga](JG)She said to him, “Yes, Lord. I have come to believe that you are the Messiah, the Son of God, the one who is coming into the world.”

28 When she had said this, she went and called her sister Mary secretly, saying, “The teacher is here and is asking for you.” 29 As soon as she heard this, she rose quickly and went to him. 30 For Jesus had not yet come into the village, but was still where Martha had met him. 31 So when the Jews who were with her in the house comforting her saw Mary get up quickly and go out, they followed her, presuming that she was going to the tomb to weep there. 32 When Mary came to where Jesus was and saw him, she fell at his feet and said to him, “Lord, if you had been here, my brother would not have died.” 33 When Jesus saw her weeping and the Jews who had come with her weeping, he became perturbed[gb] and deeply troubled, 34 and said, “Where have you laid him?” They said to him, “Sir, come and see.” 35 And Jesus wept.(JH) 36 So the Jews said, “See how he loved him.” 37 But some of them said, “Could not the one who opened the eyes of the blind man have done something so that this man would not have died?”

38 So Jesus, perturbed again, came to the tomb. It was a cave, and a stone lay across it. 39 Jesus said, “Take away the stone.” Martha, the dead man’s sister, said to him, “Lord, by now there will be a stench; he has been dead for four days.”

Footnotes

  1. 1:19–51 The testimony of John the Baptist about the Messiah and Jesus’ self-revelation to the first disciples. This section constitutes the introduction to the gospel proper and is connected with the prose inserts in the prologue. It develops the major theme of testimony in four scenes: John’s negative testimony about himself; his positive testimony about Jesus; the revelation of Jesus to Andrew and Peter; the revelation of Jesus to Philip and Nathanael.
  2. 1:19 The Jews: throughout most of the gospel, the “Jews” does not refer to the Jewish people as such but to the hostile authorities, both Pharisees and Sadducees, particularly in Jerusalem, who refuse to believe in Jesus. The usage reflects the atmosphere, at the end of the first century, of polemics between church and synagogue, or possibly it refers to Jews as representative of a hostile world (Jn 1:10–11).
  3. 1:20 Messiah: the anointed agent of Yahweh, usually considered to be of Davidic descent. See further the note on Jn 1:41.
  4. 1:21 Elijah: the Baptist did not claim to be Elijah returned to earth (cf. Mal 3:19; Mt 11:14). The Prophet: probably the prophet like Moses (Dt 18:15; cf. Acts 3:22).
  5. 1:23 This is a repunctuation and reinterpretation (as in the synoptic gospels and Septuagint) of the Hebrew text of Is 40:3 which reads, “A voice cries out: In the desert prepare the way of the Lord.”
  6. 1:24 Some Pharisees: other translations, such as “Now they had been sent from the Pharisees,” misunderstand the grammatical construction. This is a different group from that in Jn 1:19; the priests and Levites would have been Sadducees, not Pharisees.
  7. 1:26 I baptize with water: the synoptics add “but he will baptize you with the holy Spirit” (Mk 1:8) or “…holy Spirit and fire” (Mt 3:11; Lk 3:16). John’s emphasis is on purification and preparation for a better baptism.
  8. 1:28 Bethany across the Jordan: site unknown. Another reading is “Bethabara.”
  9. 1:29 The Lamb of God: the background for this title may be the victorious apocalyptic lamb who would destroy evil in the world (Rev 5–7; 17:14); the paschal lamb, whose blood saved Israel (Ex 12); and/or the suffering servant led like a lamb to the slaughter as a sin-offering (Is 53:7, 10).
  10. 1:30 He existed before me: possibly as Elijah (to come, Jn 1:27); for the evangelist and his audience, Jesus’ preexistence would be implied (see note on Jn 1:1).
  11. 1:31 I did not know him: this gospel shows no knowledge of the tradition (Lk 1) about the kinship of Jesus and John the Baptist. The reason why I came baptizing with water: in this gospel, John’s baptism is not connected with forgiveness of sins; its purpose is revelatory, that Jesus may be made known to Israel.
  12. 1:32 Like a dove: a symbol of the new creation (Gn 8:8) or the community of Israel (Hos 11:11). Remain: the first use of a favorite verb in John, emphasizing the permanency of the relationship between Father and Son (as here) and between the Son and the Christian. Jesus is the permanent bearer of the Spirit.
  13. 1:34 The Son of God: this reading is supported by good Greek manuscripts, including the Chester Beatty and Bodmer Papyri and the Vatican Codex, but is suspect because it harmonizes this passage with the synoptic version: “This is my beloved Son” (Mt 3:17; Mk 1:11; Lk 3:22). The poorly attested alternate reading, “God’s chosen One,” is probably a reference to the Servant of Yahweh (Is 42:1).
  14. 1:36 John the Baptist’s testimony makes his disciples’ following of Jesus plausible.
  15. 1:37 The two disciples: Andrew (Jn 1:40) and, traditionally, John, son of Zebedee (see note on Jn 13:23).
  16. 1:39 Four in the afternoon: literally, the tenth hour, from sunrise, in the Roman calculation of time. Some suggest that the next day, beginning at sunset, was the sabbath; they would have stayed with Jesus to avoid travel on it.
  17. 1:41 Messiah: the Hebrew word māšîaḥ, “anointed one” (see note on Lk 2:11), appears in Greek as the transliterated messias only here and in Jn 4:25. Elsewhere the Greek translation christos is used.
  18. 1:42 Simon, the son of John: in Mt 16:17, Simon is called Bariōna, “son of Jonah,” a different tradition for the name of Simon’s father. Cephas: in Aramaic = the Rock; cf. Mt 16:18. Neither the Greek equivalent Petros nor, with one isolated exception, Cephas is attested as a personal name before Christian times.
  19. 1:43 He: grammatically, could be Peter, but logically is probably Jesus.
  20. 1:47 A true Israelite. There is no duplicity in him: Jacob was the first to bear the name “Israel” (Gn 32:29), but Jacob was a man of duplicity (Gn 27:35–36).
  21. 1:48 Under the fig tree: a symbol of messianic peace (cf. Mi 4:4; Zec 3:10).
  22. 1:49 Son of God: this title is used in the Old Testament, among other ways, as a title of adoption for the Davidic king (2 Sm 7:14; Ps 2:7; 89:27), and thus here, with King of Israel, in a messianic sense. For the evangelist, Son of God also points to Jesus’ divinity (cf. Jn 20:28).
  23. 1:50 Possibly a statement: “You [singular] believe because I saw you under the fig tree.”
  24. 1:51 The double “Amen” is characteristic of John. You is plural in Greek. The allusion is to Jacob’s ladder (Gn 28:12).
  25. 2:1–6:71 Signs revealing Jesus as the Messiah to all Israel. “Sign” (sēmeion) is John’s symbolic term for Jesus’ wondrous deeds (see Introduction). The Old Testament background lies in the Exodus story (cf. Dt 11:3; 29:2). John is interested primarily in what the sēmeia signify: God’s intervention in human history in a new way through Jesus.
  26. 2:1–11 The first sign. This story of replacement of Jewish ceremonial washings (Jn 2:6) presents the initial revelation about Jesus at the outset of his ministry. He manifests his glory; the disciples believe. There is no synoptic parallel.
  27. 2:1 Cana: unknown from the Old Testament. The mother of Jesus: she is never named in John.
  28. 2:4 This verse may seek to show that Jesus did not work miracles to help his family and friends, as in the apocryphal gospels. Woman: a normal, polite form of address, but unattested in reference to one’s mother. Cf. also Jn 19:26. How does your concern affect me?: literally, “What is this to me and to you?”—a Hebrew expression of either hostility (Jgs 11:12; 2 Chr 35:21; 1 Kgs 17:18) or denial of common interest (Hos 14:9; 2 Kgs 3:13). Cf. Mk 1:24; 5:7 used by demons to Jesus. My hour has not yet come: the translation as a question (“Has not my hour now come?”), while preferable grammatically and supported by Greek Fathers, seems unlikely from a comparison with Jn 7:6, 30. The “hour” is that of Jesus’ passion, death, resurrection, and ascension (Jn 13:1).
  29. 2:6 Twenty to thirty gallons: literally, “two or three measures”; the Attic liquid measure contained 39.39 liters. The vast quantity recalls prophecies of abundance in the last days; cf. Am 9:13–14; Hos 14:7; Jer 31:12.
  30. 2:8 Headwaiter: used of the official who managed a banquet, but there is no evidence of such a functionary in Palestine. Perhaps here a friend of the family acted as master of ceremonies; cf. Sir 32:1.
  31. 2:11 The beginning of his signs: the first of seven (see Introduction).
  32. 2:12–3:21 The next three episodes take place in Jerusalem. Only the first is paralleled in the synoptic gospels.
  33. 2:12 This transitional verse may be a harmonization with the synoptic tradition in Lk 4:31 and Mt 4:13. There are many textual variants. John depicts no extended ministry in Capernaum as do the synoptics.
  34. 2:13–22 This episode indicates the post-resurrectional replacement of the temple by the person of Jesus.
  35. 2:13 Passover: this is the first Passover mentioned in John; a second is mentioned in Jn 6:4; a third in Jn 13:1. Taken literally, they point to a ministry of at least two years.
  36. 2:14–22 The other gospels place the cleansing of the temple in the last days of Jesus’ life (Matthew, on the day Jesus entered Jerusalem; Mark, on the next day). The order of events in the gospel narratives is often determined by theological motives rather than by chronological data.
  37. 2:14 Oxen, sheep, and doves: intended for sacrifice. The doves were the offerings of the poor (Lv 5:7). Money-changers: for a temple tax paid by every male Jew more than nineteen years of age, with a half-shekel coin (Ex 30:11–16), in Syrian currency. See note on Mt 17:24.
  38. 2:17 Ps 69:10, changed to future tense to apply to Jesus.
  39. 2:19 This saying about the destruction of the temple occurs in various forms (Mt 24:2; 27:40; Mk 13:2; 15:29; Lk 21:6; cf. Acts 6:14). Mt 26:61 has: “I can destroy the temple of God…”; see note there. In Mk 14:58, there is a metaphorical contrast with a new temple: “I will destroy this temple made with hands and within three days I will build another not made with hands.” Here it is symbolic of Jesus’ resurrection and the resulting community (see Jn 2:21 and Rev 21:2). In three days: an Old Testament expression for a short, indefinite period of time; cf. Hos 6:2.
  40. 2:20 Forty-six years: based on references in Josephus (Jewish Wars 1:401; Antiquities 15:380), possibly the spring of A.D. 28. Cf. note on Lk 3:1.
  41. 3:1–21 Jesus instructs Nicodemus on the necessity of a new birth from above. This scene in Jerusalem at Passover exemplifies the faith engendered by signs (Jn 2:23). It continues the self-manifestation of Jesus in Jerusalem begun in Jn 2. This is the first of the Johannine discourses, shifting from dialogue to monologue (Jn 3:11–15) to reflection of the evangelist (Jn 3:16–21). The shift from singular through Jn 3:10 to plural in Jn 3:11 may reflect the early church’s controversy with the Jews.
  42. 3:1 A ruler of the Jews: most likely a member of the Jewish council, the Sanhedrin; see note on Mk 8:31.
  43. 3:3 Born: see note on Jn 1:13. From above: the Greek adverb anōthen means both “from above” and “again.” Jesus means “from above” (see Jn 3:31) but Nicodemus misunderstands it as “again.” This misunderstanding serves as a springboard for further instruction.
  44. 3:8 Wind: the Greek word pneuma (as well as the Hebrew rûah) means both “wind” and “spirit.” In the play on the double meaning, “wind” is primary.
  45. 3:14 Lifted up: in Nm 21:9, Moses simply “mounted” a serpent upon a pole. John here substitutes a verb implying glorification. Jesus, exalted to glory at his cross and resurrection, represents healing for all.
  46. 3:15 Eternal life: used here for the first time in John, this term stresses quality of life rather than duration.
  47. 3:16 Gave: as a gift in the incarnation, and also “over to death” in the crucifixion; cf. Rom 8:32.
  48. 3:17–19 Condemn: the Greek root means both judgment and condemnation. Jesus’ purpose is to save, but his coming provokes judgment; some condemn themselves by turning from the light.
  49. 3:19 Judgment is not only future but is partially realized here and now.
  50. 3:22–26 Jesus’ ministry in Judea is only loosely connected with Jn 2:13–3:21; cf. Jn 1:19–36. Perhaps John the Baptist’s further testimony was transposed here to give meaning to “water” in Jn 3:5. Jesus is depicted as baptizing (Jn 3:22); contrast Jn 4:2.
  51. 3:23 Aenon near Salim: site uncertain, either in the upper Jordan valley or in Samaria.
  52. 3:24 A remark probably intended to avoid objections based on a chronology like that of the synoptics (Mt 4:12; Mk 1:14).
  53. 3:25 A Jew: some think Jesus is meant. Many manuscripts read “Jews.”
  54. 3:29 The best man: literally, “the friend of the groom,” the shoshben of Jewish tradition, who arranged the wedding. Competition between him and the groom would be unthinkable.
  55. 3:31–36 It is uncertain whether these are words by the Baptist, Jesus, or the evangelist. They are reflections on the two preceding scenes.
  56. 3:34 His gift: of God or to Jesus, perhaps both. This verse echoes Jn 3:5, 8.
  57. 4:1–42 Jesus in Samaria. The self-revelation of Jesus continues with his second discourse, on his mission to “half-Jews.” It continues the theme of replacement, here with regard to cult (Jn 4:21). Water (Jn 4:7–15) serves as a symbol (as at Cana and in the Nicodemus episode).
  58. 4:2 An editorial refinement of Jn 3:22, perhaps directed against followers of John the Baptist who claimed that Jesus imitated him.
  59. 4:4 He had to: a theological necessity; geographically, Jews often bypassed Samaria by taking a route across the Jordan.
  60. 4:5 Sychar: Jerome identifies this with Shechem, a reading found in Syriac manuscripts.
  61. 4:9 Samaritan women were regarded by Jews as ritually impure, and therefore Jews were forbidden to drink from any vessel they had handled.
  62. 4:10 Living water: the water of life, i.e., the revelation that Jesus brings; the woman thinks of “flowing water,” so much more desirable than stagnant well water. On John’s device of such misunderstanding, cf. note on Jn 3:3.
  63. 4:11 Sir: the Greek kyrios means “master” or “lord,” as a respectful mode of address for a human being or a deity; cf. Jn 4:19. It is also the word used in the Septuagint for the Hebrew ’adônai, substituted for the tetragrammaton YHWH.
  64. 4:20 This mountain: Gerizim, on which a temple was erected in the fourth century B.C. by Samaritans to rival Mount Zion in Jerusalem; cf. Dt 27:4 (Mount Ebal = the Jews’ term for Gerizim).
  65. 4:23 In Spirit and truth: not a reference to an interior worship within one’s own spirit. The Spirit is the spirit given by God that reveals truth and enables one to worship God appropriately (Jn 14:16–17). Cf. “born of water and Spirit” (Jn 3:5).
  66. 4:25 The expectations of the Samaritans are expressed here in Jewish terminology. They did not expect a messianic king of the house of David but a prophet like Moses (Dt 18:15).
  67. 4:26 I am he: it could also be translated “I am,” an Old Testament self-designation of Yahweh (Is 43:3, etc.); cf. Jn 6:20; 8:24, 28, 58; 13:19; 18:5–6, 8. See note on Mk 6:50.
  68. 4:27 Talking with a woman: a religious and social restriction that Jesus is pictured treating as unimportant.
  69. 4:35 ‘In four months… ’: probably a proverb; cf. Mt 9:37–38.
  70. 4:36 Already: this word may go with the preceding verse rather than with Jn 4:36.
  71. 4:39 The woman is presented as a missionary, described in virtually the same words as the disciples are in Jesus’ prayer (Jn 17:20).
  72. 4:43–54 Jesus’ arrival in Cana in Galilee; the second sign. This section introduces another theme, that of the life-giving word of Jesus. It is explicitly linked to the first sign (Jn 2:11). The royal official believes (Jn 4:50). The natural life given his son is a sign of eternal life.
  73. 4:44 Probably a reminiscence of a tradition as in Mk 6:4. Cf. Gospel of Thomas 31: “No prophet is acceptable in his village, no physician heals those who know him.”
  74. 4:46–54 The story of the cure of the royal official’s son may be a third version of the cure of the centurion’s son (Mt 8:5–13) or servant (Lk 7:1–10). Cf. also Mt 15:21–28; Mk 7:24–30.
  75. 5:1–47 The self-revelation of Jesus continues in Jerusalem at a feast. The third sign (cf. Jn 2:11; 4:54) is performed, the cure of a paralytic by Jesus’ life-giving word. The water of the pool fails to bring life; Jesus’ word does.
  76. 5:1 The reference in Jn 5:45–46 to Moses suggests that the feast was Pentecost. The connection of that feast with the giving of the law to Moses on Sinai, attested in later Judaism, may already have been made in the first century. The feast could also be Passover (cf. Jn 6:4). John stresses that the day was a sabbath (Jn 5:9).
  77. 5:2 There is no noun with Sheep. “Gate” is supplied on the grounds that there must have been a gate in the NE wall of the temple area where animals for sacrifice were brought in; cf. Neh 3:1, 32; 12:39. Hebrew: more precisely, Aramaic. Bethesda: preferred to variants “Be(th)zatha” and “Bethsaida”; bêt-’ešdatayīn is given as the name of a double pool northeast of the temple area in the Qumran Copper Roll. Five porticoes: a pool excavated in Jerusalem actually has five porticoes.
  78. 5:3 The Caesarean and Western recensions, followed by the Vulgate, add “waiting for the movement of the water.” Apparently an intermittent spring in the pool bubbled up occasionally (see Jn 5:7). This turbulence was believed to cure.
  79. 5:4 Toward the end of the second century in the West and among the fourth-century Greek Fathers, an additional verse was known: “For [from time to time] an angel of the Lord used to come down into the pool; and the water was stirred up, so the first one to get in [after the stirring of the water] was healed of whatever disease afflicted him.” The angel was a popular explanation of the turbulence and the healing powers attributed to it. This verse is missing from all early Greek manuscripts and the earliest versions, including the original Vulgate. Its vocabulary is markedly non-Johannine.
  80. 5:14 While the cure of the paralytic in Mk 2:1–12 is associated with the forgiveness of sins, Jesus never drew a one-to-one connection between sin and suffering (cf. Jn 9:3; Lk 12:1–5), as did Ez 18:20.
  81. 5:17 Sabbath observance (Jn 5:10) was based on God’s resting on the seventh day (cf. Gn 2:2–3; Ex 20:11). Philo and some rabbis insisted that God’s providence remains active on the sabbath, keeping all things in existence, giving life in birth and taking it away in death. Other rabbis taught that God rested from creating, but not from judging (= ruling, governing). Jesus here claims the same authority to work as the Father, and, in the discourse that follows, the same divine prerogatives: power over life and death (Jn 5:21, 24–26) and judgment (Jn 5:22, 27).
  82. 5:19 This proverb or parable is taken from apprenticeship in a trade: the activity of a son is modeled on that of his father. Jesus’ dependence on the Father is justification for doing what the Father does.
  83. 5:21 Gives life: in the Old Testament, a divine prerogative (Dt 32:39; 1 Sm 2:6; 2 Kgs 5:7; Tb 13:2; Is 26:19; Dn 12:2).
  84. 5:22 Judgment: another divine prerogative, often expressed as acquittal or condemnation (Dt 32:36; Ps 43:1).
  85. 5:28–29 While Jn 5:19–27 present realized eschatology, Jn 5:28–29 are future eschatology; cf. Dn 12:2.
  86. 5:32 Another: likely the Father, who in four different ways gives testimony to Jesus, as indicated in the verse groupings Jn 5:33–34, 36, 37–38, 39–40.
  87. 5:35 Lamp: cf. Ps 132:17—“I will place a lamp for my anointed (= David),” and possibly the description of Elijah in Sir 48:1. But only for a while, indicating the temporary and subordinate nature of John’s mission.
  88. 5:39 You search: this may be an imperative: “Search the scriptures, because you think that you have eternal life through them.”
  89. 5:41 Praise: the same Greek word means “praise” or “honor” (from others) and “glory” (from God). There is a play on this in Jn 5:44.
  90. 6:1–15 This story of the multiplication of the loaves is the fourth sign (cf. note on Jn 5:1–47). It is the only miracle story found in all four gospels (occurring twice in Mark and Matthew). See notes on Mt 14:13–21; 15:32–39. John differs on the roles of Philip and Andrew, the proximity of Passover (Jn 6:4), and the allusion to Elisha (see Jn 6:9). The story here symbolizes the food that is really available through Jesus. It connotes a new exodus and has eucharistic overtones.
  91. 6:1 [Of Tiberias]: the awkward apposition represents a later name of the Sea of Galilee. It was probably originally a marginal gloss.
  92. 6:5 Jesus takes the initiative (in the synoptics, the disciples do), possibly pictured as (cf. Jn 6:14) the new Moses (cf. Nm 11:13).
  93. 6:6 Probably the evangelist’s comment; in this gospel Jesus is never portrayed as ignorant of anything.
  94. 6:7 Days’ wages: literally, “denarii”; a Roman denarius is a day’s wage in Mt 20:2.
  95. 6:9 Barley loaves: the food of the poor. There seems an allusion to the story of Elisha multiplying the barley bread in 2 Kgs 4:42–44.
  96. 6:10 Grass: implies springtime, and therefore Passover. Five thousand: so Mk 6:39, 44 and parallels.
  97. 6:13 Baskets: the word describes the typically Palestinian wicker basket, as in Mk 6:43 and parallels.
  98. 6:14 The Prophet: probably the prophet like Moses (see note on Jn 1:21). The one who is to come into the world: probably Elijah; cf. Mal 3:1, 23.
  99. 6:16–21 The fifth sign is a nature miracle, portraying Jesus sharing Yahweh’s power. Cf. the parallel stories following the multiplication of the loaves in Mk 6:45–52 and Mt 14:22–33.
  100. 6:19 Walking on the sea: although the Greek (cf. Jn 6:16) could mean “on the seashore” or “by the sea” (cf. Jn 21:1), the parallels, especially Mt 14:25, make clear that Jesus walked upon the water. John may allude to Jb 9:8: God “treads upon the crests of the sea.”
  101. 6:20 It is I: literally, “I am.” See also notes on Jn 4:26 and Mk 6:50.
  102. 6:22–71 Discourse on the bread of life; replacement of the manna. Jn 6:22–34 serve as an introduction, Jn 6:35–59 constitute the discourse proper, Jn 6:60–71 portray the reaction of the disciples and Peter’s confession.
  103. 6:23 Possibly a later interpolation, to explain how the crowd got to Capernaum.
  104. 6:27 The food that endures for eternal life: cf. Jn 4:14, on water “springing up to eternal life.”
  105. 6:31 Bread from heaven: cf. Ex 16:4, 15, 32–34 and the notes there; Ps 78:24. The manna, thought to have been hidden by Jeremiah (2 Mc 2:5–8), was expected to reappear miraculously at Passover, in the last days.
  106. 6:35–59 Up to Jn 6:50 “bread of life” is a figure for God’s revelation in Jesus; in Jn 6:51–58, the eucharistic theme comes to the fore. There may thus be a break between Jn 6:50–51.
  107. 6:43 Murmuring: the word may reflect the Greek of Ex 16:2, 7–8.
  108. 6:54–58 Eats: the verb used in these verses is not the classical Greek verb used of human eating, but that of animal eating: “munch,” “gnaw.” This may be part of John’s emphasis on the reality of the flesh and blood of Jesus (cf. Jn 6:55), but the same verb eventually became the ordinary verb in Greek meaning “eat.”
  109. 6:60–71 These verses refer more to themes of Jn 6:35–50 than to those of Jn 6:51–58 and seem to be addressed to members of the Johannine community who found it difficult to accept the high christology reflected in the bread of life discourse.
  110. 6:62 This unfinished conditional sentence is obscure. Probably there is a reference to Jn 6:49–51. Jesus claims to be the bread that comes down from heaven (Jn 6:50); this claim provokes incredulity (Jn 6:60); and so Jesus is pictured as asking what his disciples will say when he goes up to heaven.
  111. 6:63 Spirit…flesh: probably not a reference to the eucharistic body of Jesus but to the supernatural and the natural, as in Jn 3:6. Spirit and life: all Jesus said about the bread of life is the revelation of the Spirit.
  112. 7–8 These chapters contain events about the feast of Tabernacles (Sukkoth, Ingathering: Ex 23:16; Tents, Booths: Dt 16:13–16), with its symbols of booths (originally built to shelter harvesters), rain (water from Siloam poured on the temple altar), and lights (illumination of the four torches in the Court of the Women). They continue the theme of the replacement of feasts (Passover, Jn 2:13; 6:4; Hanukkah, Jn 10:22; Pentecost, Jn 5:1), here accomplished by Jesus as the Living Water. These chapters comprise seven miscellaneous controversies and dialogues. There is a literary inclusion with Jesus in hiding in Jn 7:4, 10; 8:59. There are frequent references to attempts on his life: Jn 7:1, 13, 19, 25, 30, 32, 44; 8:37, 40, 59.
  113. 7:3 Brothers: these relatives (cf. Jn 2:12 and see note on Mk 6:3) are never portrayed as disciples until after the resurrection (Acts 1:14). Mt 13:55 and Mk 6:3 give the names of four of them. Jesus has already performed works/signs in Judea; cf. Jn 2:23; 3:2; 4:45; 5:8.
  114. 7:6 Time: the Greek word means “opportune time,” here a synonym for Jesus’ “hour” (see note on Jn 2:4), his death and resurrection. In the wordplay, any time is suitable for Jesus’ brothers, because they are not dependent on God’s will.
  115. 7:8 I am not going up: an early attested reading “not yet” seems a correction, since Jesus in the story does go up to the feast. “Go up,” in a play on words, refers not only to going up to Jerusalem but also to exaltation at the cross, resurrection, and ascension; cf. Jn 3:14; 6:62; 20:17.
  116. 7:14–31 Jesus teaches in the temple; debate with the Jews.
  117. 7:15 Without having studied: literally, “How does he know letters without having learned?” Children were taught to read and write by means of the scriptures. But here more than Jesus’ literacy is being discussed; the people are wondering how he can teach like a rabbi. Rabbis were trained by other rabbis and traditionally quoted their teachers.
  118. 7:17 To do his will: presumably a reference back to the “work” of Jn 6:29: belief in the one whom God has sent.
  119. 7:20 You are possessed: literally, “You have a demon.” The insane were thought to be possessed by a demoniacal spirit.
  120. 7:21 One work: the cure of the paralytic (Jn 5:1–9) because of the reference to the sabbath (Jn 7:22; 5:9–10).
  121. 7:26 The authorities: the members of the Sanhedrin (same term as Jn 3:1).
  122. 7:32–36 Jesus announces his approaching departure (cf. also Jn 8:21; 12:36; 13:33) and complete control over his destiny.
  123. 7:35 Dispersion: or “diaspora”: Jews living outside Palestine. Greeks: probably refers to the Gentiles in the Mediterranean area; cf. Jn 12:20.
  124. 7:37, 39 Promise of living water through the Spirit.
  125. 7:38 Living water: not an exact quotation from any Old Testament passage; in the gospel context the gift of the Spirit is meant; cf. Jn 3:5. From within him: either Jesus or the believer; if Jesus, it continues the Jesus-Moses motif (water from the rock, Ex 17:6; Nm 20:11) as well as Jesus as the new temple (cf. Ez 47:1). Grammatically, it goes better with the believer.
  126. 7:39 No Spirit yet: Codex Vaticanus and early Latin, Syriac, and Coptic versions add “given.” In this gospel, the sending of the Spirit cannot take place until Jesus’ glorification through his death, resurrection, and ascension; cf. Jn 20:22.
  127. 7:40–53 Discussion of the Davidic lineage of the Messiah.
  128. 7:53–8:11 The story of the woman caught in adultery is a later insertion here, missing from all early Greek manuscripts. A Western text-type insertion, attested mainly in Old Latin translations, it is found in different places in different manuscripts: here, or after Jn 7:36 or at the end of this gospel, or after Lk 21:38, or at the end of that gospel. There are many non-Johannine features in the language, and there are also many doubtful readings within the passage. The style and motifs are similar to those of Luke, and it fits better with the general situation at the end of Lk 21, but it was probably inserted here because of the allusion to Jer 17:13 (cf. note on Jn 8:6) and the statement, “I do not judge anyone,” in Jn 8:15. The Catholic Church accepts this passage as canonical scripture.
  129. 8:1 Mount of Olives: not mentioned elsewhere in the gospel tradition outside of passion week.
  130. 8:5 Lv 20:10 and Dt 22:22 mention only death, but Dt 22:23–24 prescribes stoning for a betrothed virgin.
  131. 8:6 Cf. Jer 17:13 (RSV): “Those who turn away from thee shall be written in the earth, for they have forsaken the Lord, the fountain of living water”; cf. Jn 7:38.
  132. 8:7 The first stones were to be thrown by the witnesses (Dt 17:7).
  133. 8:12–20 Jesus the light of the world. Jesus replaces the four torches of the illumination of the temple as the light of joy.
  134. 8:14 My testimony can be verified: this seems to contradict Jn 5:31, but the emphasis here is on Jesus’ origin from the Father and his divine destiny. Where I am going: indicates Jesus’ passion and glorification.
  135. 8:15 By appearances: literally, “according to the flesh.” I do not judge anyone: superficial contradiction of Jn 5:22, 27, 30; here the emphasis is that the judgment is not by material standards.
  136. 8:17 Your law: a reflection of later controversy between church and synagogue.
  137. 8:21–30 He whose ambassador I am is with me. Jesus’ origin is from God; he can reveal God.
  138. 8:21 You will die in your sin: i.e., of disbelief; cf. Jn 8:24. Where I am going you cannot come: except through faith in Jesus’ passion-resurrection.
  139. 8:22 The Jews suspect that he is referring to his death. Johannine irony is apparent here; Jesus’ death will not be self-inflicted but destined by God.
  140. 8:24, 28 I AM: an expression that late Jewish tradition understood as Yahweh’s own self-designation (Is 43:10); see note on Jn 4:26. Jesus is here placed on a par with Yahweh.
  141. 8:25 What I told you from the beginning: this verse seems textually corrupt, with several other possible translations: “(I am) what I say to you”; “Why do I speak to you at all?” The earliest attested reading (Bodmer Papyrus P66) has (in a second hand), “I told you at the beginning what I am also telling you (now).” The answer here (cf. Prv 8:22) seems to hinge on a misunderstanding of Jn 8:24 “that I AM” as “what I am.”
  142. 8:31–59 Jesus’ origin (“before Abraham”) and destiny are developed; the truth will free them from sin (Jn 8:34) and death (Jn 8:51).
  143. 8:31 Those Jews who believed in him: a rough editorial suture, since in Jn 8:37 they are described as trying to kill Jesus.
  144. 8:33 Have never been enslaved to anyone: since, historically, the Jews were enslaved almost continuously, this verse is probably Johannine irony, about slavery to sin.
  145. 8:35 A slave…a son: an allusion to Ishmael and Isaac (Gn 16; 21), or to the release of a slave after six years (Ex 21:2; Dt 15:12).
  146. 8:38 The Father: i.e., God. It is also possible, however, to understand the second part of the verse as a sarcastic reference to descent of the Jews from the devil (Jn 8:44), “You do what you have heard from [your] father.”
  147. 8:39 The works of Abraham: Abraham believed; cf. Rom 4:11–17; Jas 2:21–23.
  148. 8:48 Samaritan: therefore interested in magical powers; cf. Acts 7:14–24.
  149. 8:53 Are you greater than our father Abraham?: cf. Jn 4:12.
  150. 8:56 He saw it: this seems a reference to the birth of Isaac (Gn 17:7; 21:6), the beginning of the fulfillment of promises about Abraham’s seed.
  151. 8:57 The evidence of the third-century Bodmer Papyrus P75 and the first hand of Codex Sinaiticus indicates that the text originally read: “How can Abraham have seen you?”
  152. 8:58 Came to be, I AM: the Greek word used for “came to be” is the one used of all creation in the prologue, while the word used for “am” is the one reserved for the Logos.
  153. 9:1–10:21 Sabbath healing of the man born blind. This sixth sign is introduced to illustrate the saying, “I am the light of the world” (Jn 8:12; 9:5). The narrative of conflict about Jesus contrasts Jesus (light) with the Jews (blindness, Jn 9:39–41). The theme of water is reintroduced in the reference to the pool of Siloam. Ironically, Jesus is being judged by the Jews, yet the Jews are judged by the Light of the world; cf. Jn 3:19–21.
  154. 9:2 See note on Jn 5:14, and Ex 20:5, that parents’ sins were visited upon their children. Jesus denies such a cause and emphasizes the purpose: the infirmity was providential.
  155. 9:7 Go wash: perhaps a test of faith; cf. 2 Kgs 5:10–14. The water tunnel Siloam (= Sent) is used as a symbol of Jesus, sent by his Father.
  156. 9:14 In using spittle, kneading clay, and healing, Jesus had broken the sabbath rules laid down by Jewish tradition.
  157. 9:22 This comment of the evangelist (in terms used again in Jn 12:42; 16:2) envisages a situation after Jesus’ ministry. Rejection/excommunication from the synagogue of Jews who confessed Jesus as Messiah seems to have begun ca. A.D. 85, when the curse against the mînîm or heretics was introduced into the “Eighteen Benedictions.”
  158. 9:24 Give God the praise!: an Old Testament formula of adjuration to tell the truth; cf. Jos 7:19; 1 Sm 6:5 LXX. Cf. Jn 5:41.
  159. 9:32 A person born blind: the only Old Testament cure from blindness is found in Tobit (cf. Tb 7:7; 11:7–13; 14:1–2), but Tobit was not born blind.
  160. 9:39–41 These verses spell out the symbolic meaning of the cure; the Pharisees are not the innocent blind, willing to accept the testimony of others.
  161. 10:1–21 The good shepherd discourse continues the theme of attack on the Pharisees that ends Jn 9. The figure is allegorical: the hired hands are the Pharisees who excommunicated the cured blind man. It serves as a commentary on Jn 9. For the shepherd motif, used of Yahweh in the Old Testament, cf. Ex 34; Gn 48:15; 49:24; Mi 7:14; Ps 23:1–4; 80:1.
  162. 10:1 Sheepfold: a low stone wall open to the sky.
  163. 10:4 Recognize his voice: the Pharisees do not recognize Jesus, but the people of God, symbolized by the blind man, do.
  164. 10:6 Figure of speech: John uses a different word for illustrative speech than the “parable” of the synoptics, but the idea is similar.
  165. 10:7–10 In Jn 10:7–8, the figure is of a gate for the shepherd to come to the sheep; in Jn 10:9–10, the figure is of a gate for the sheep to come in and go out.
  166. 10:8 [Before me]: these words are omitted in many good early manuscripts and versions.
  167. 10:16 Other sheep: the Gentiles, possibly a reference to “God’s dispersed children” of Jn 11:52 destined to be gathered into one, or “apostolic Christians” at odds with the community of the beloved disciple.
  168. 10:18 Power to take it up again: contrast the role of the Father as the efficient cause of the resurrection in Acts 2:24; 4:10; etc.; Rom 1:4; 4:24. Yet even here is added: This command I have received from my Father.
  169. 10:22 Feast of the Dedication: an eight-day festival of lights (Hebrew, Hanukkah) held in December, three months after the feast of Tabernacles (Jn 7:2), to celebrate the Maccabees’ rededication of the altar and reconsecration of the temple in 164 B.C., after their desecration by Antiochus IV Epiphanes (Dn 8:13; 9:27; cf. 1 Mc 4:36–59; 2 Mc 1:18–2:19; 10:1–8).
  170. 10:23 Portico of Solomon: on the east side of the temple area, offering protection against the cold winds from the desert.
  171. 10:24 Keep us in suspense: literally, “How long will you take away our life?” Cf. Jn 11:48–50. If you are the Messiah, tell us plainly: cf. Lk 22:67. This is the climax of Jesus’ encounters with the Jewish authorities. There has never yet been an open confession before them.
  172. 10:25 I told you: probably at Jn 8:25 which was an evasive answer.
  173. 10:29 The textual evidence for the first clause is very divided; it may also be translated: “As for the Father, what he has given me is greater than all,” or “My Father is greater than all, in what he has given me.”
  174. 10:30 This is justification for Jn 10:29; it asserts unity of power and reveals that the words and deeds of Jesus are the words and deeds of God.
  175. 10:34 This is a reference to the judges of Israel who, since they exercised the divine prerogative to judge (Dt 1:17), were called “gods”; cf. Ex 21:6, besides Ps 82:6, from which the quotation comes.
  176. 10:36 Consecrated: this may be a reference to the rededicated altar at the Hanukkah feast; see note on Jn 10:22.
  177. 10:41 Performed no sign: this is to stress the inferior role of John the Baptist. The Transjordan topography recalls the great witness of John the Baptist to Jesus, as opposed to the hostility of the authorities in Jerusalem.
  178. 11:1–44 The raising of Lazarus, the longest continuous narrative in John outside of the passion account, is the climax of the signs. It leads directly to the decision of the Sanhedrin to kill Jesus. The theme of life predominates. Lazarus is a token of the real life that Jesus dead and raised will give to all who believe in him. Johannine irony is found in the fact that Jesus’ gift of life leads to his own death. The story is not found in the synoptics, but cf. Mk 5:21 and parallels; Lk 7:11–17. There are also parallels between this story and Luke’s parable of the rich man and poor Lazarus (Lk 16:19–31). In both a man named Lazarus dies; in Luke, there is a request that he return to convince his contemporaries of the need for faith and repentance, while in John, Lazarus does return and some believe but others do not.
  179. 11:4 Not to end in death: this is misunderstood by the disciples as referring to physical death, but it is meant as spiritual death.
  180. 11:10 The light is not in him: the ancients apparently did not grasp clearly the entry of light through the eye; they seem to have thought of it as being in the eye; cf. Lk 11:34; Mt 6:23.
  181. 11:16 Called Didymus: Didymus is the Greek word for twin. Thomas is derived from the Aramaic word for twin; in an ancient Syriac version and in the Gospel of Thomas (80:11–12) his given name, Judas, is supplied.
  182. 11:18 About two miles: literally, “about fifteen stades”; a stade was 607 feet.
  183. 11:27 The titles here are a summary of titles given to Jesus earlier in the gospel.
  184. 11:33 Became perturbed: a startling phrase in Greek, literally, “He snorted in spirit,” perhaps in anger at the presence of evil (death).
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Scripture texts, prefaces, introductions, footnotes and cross references used in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, DC All Rights Reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.