5:39 You study the scriptures thoroughly 1 because you think in them you possess eternal life, 2 and it is these same scriptures 3 that testify about me, 5:40 but you are not willing to come to me so that you may have life.
5:41 “I do not accept 4 praise 5 from people, 6 5:42 but I know you, that you do not have the love of God 7 within you. 5:43 I have come in my Father’s name, and you do not accept 8 me. If someone else comes in his own name, you will accept 9 him. 5:44 How can you believe, if you accept praise 10 from one another and don’t seek the praise 11 that comes from the only God? 12
1 tn Or “Study the scriptures thoroughly” (an imperative). For the meaning of the verb see G. Delling, TDNT 2:655-57.
2 sn In them you possess eternal life. Note the following examples from the rabbinic tractate Pirqe Avot (“The Sayings of the Fathers”): Pirqe Avot 2:8, “He who has acquired the words of the law has acquired for himself the life of the world to come”; Pirqe Avot 6:7, “Great is the law for it gives to those who practice it life in this world and in the world to come.”
3 tn The words “same scriptures” are not in the Greek text, but are supplied to clarify the referent (“these”).
4 tn Or “I do not receive.”
5 tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).
6 tn Grk “from men,” but in a generic sense; both men and women are implied here.
7 tn The genitive in the phrase τὴν ἀγάπην τοῦ θεοῦ (thn agaphn tou qeou, “the love of God”) could be translated as either a subjective genitive (“God’s love”) or an objective genitive (“love for God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, the emphasis would be on the love God gives which in turn produces love for him, but Jesus’ opponents are lacking any such love inside them.
8 tn Or “you do not receive.”
9 tn Or “you will receive.”
10 tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).
11 tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).
12 tc Several early and important witnesses (Ì66,75 B W a b sa) lack θεοῦ (qeou, “God”) here, thus reading “the only one,” while most of the rest of the tradition, including some important
13 sn The final condemnation will come from Moses himself – again ironic, since Moses is the very one the Jewish authorities have trusted in (placed your hope). This is again ironic if it is occurring at Pentecost, which at this time was being celebrated as the occasion of the giving of the Torah to Moses on Mt. Sinai. There is evidence that some Jews of the 1st century looked on Moses as their intercessor at the final judgment (see W. A. Meeks, The Prophet King [NovTSup], 161). This would mean the statement Moses, in whom you have placed your hope should be taken literally and relates directly to Jesus’ statements about the final judgment in John 5:28-29.