¹ sn Beginning with 14:1, the verse numbers through 14:15 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 14:1 ET = 13:23 HT, 14:2 ET = 14:1 HT, 14:3 ET = 14:2 HT, etc., through 14:15 ET = 14:14 HT. Beginning with 15:1 the verse numbers in the ET and HT are again the same.

² tn Heb “lay down with his fathers.”

³ sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.

⁴ tn Heb “in his days.”

⁵ tn Heb “and Asa did the good and the right in the eyes of the Lord his God.”

⁶ tn Heb “the altars of the foreigner.”

⁷ sn Asherah poles. A leading deity of the Canaanite pantheon was Asherah, wife/sister of El and goddess of fertility. She was commonly worshiped at shrines in or near groves of evergreen trees, or, failing that, at places marked by wooden poles (Hebrew אֲשֵׁרִים [’asherim], as here). They were to be burned or cut down (Deut 7:5; 12:3; 16:21; Judg 6:25, 28, 30; 2 Kgs 18:4).

⁸ tn Heb “fathers.”

⁹ tn Heb “the law and the command.”

¹⁰ tn Heb “before him.”

¹¹ tn The words “the people of” are supplied in the translation for clarification. The Hebrew text uses the name “Judah” by metonymy for the people of Judah.

¹² tn Heb “and we will surround [them] with wall[s] and towers, doors, and bars.”

¹³ tn Heb “sought.”

¹⁴ tn Heb “and he has given us rest all around.”

¹⁵ tn The words “the cities” are supplied in the translation for clarification and for stylistic reasons.

¹⁶ tn Heb “a thousand thousands.”

¹⁷ tn Heb “called out.”

¹⁸ tn Heb “there is not with you to help between many with regard to [the one] without strength.”

¹⁹ tn Heb “and in your name we have come against this multitude.”

²⁰ tn Heb “let not man retain [strength] with you.”

²¹ tn Heb “and there fell from the Cushites so that there was not to them preservation of life.”

²² tn Heb “they”; the referent (the men of Judah) has been specified in the translation for clarity.

²³ tn Heb “for the terror of the Lord was upon them.”

²⁴ tn Heb “they”; the referent (the men of Judah) has been specified in the translation for clarity.

²⁵ tn Heb “for great plunder was in them.”

²⁶ tn Heb “and also they struck down the tents of the livestock.”

²⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

²⁸ tn Heb “went out before.”

²⁹ tn Heb “when you are with him.”

³⁰ tn Heb “he will allow himself to be found by you.”

³¹ tn Heb “Many days.”

³² tn Heb “and he allowed himself to be found by them.”

³³ tn Heb “times.”

³⁴ tn Heb “there was peace for the one going out or the one coming in.”

³⁵ tn Heb “for great confusion was upon all the inhabitants of the lands.”

³⁶ tn Heb “threw them into confusion with all distress.”

³⁷ tn Heb “and let not your hands drop.”

³⁸ tn Heb “for there is payment for your work.”

³⁹ tn Heb “strengthened himself.”

⁴⁰ tn Heb “the porch of the Lord.”

⁴¹ tn Or “resident aliens.”

⁴² tn Heb “had fallen upon him.”

⁴³ tn Or “In that day.”

⁴⁴ tn The Hebrew term צֹאן (tso’n) denotes smaller livestock in general; depending on context it can refer to sheep only or goats only, but their is nothing in the immediate context here to specify one or the other.

⁴⁵ tn Heb “entered into a covenant.”

⁴⁶ tn Heb “fathers.”

⁴⁷ tn Heb “whether small or great.”

⁴⁸ tn Heb “with a loud voice and with a shout and with trumpets and with horns.”

⁴⁹ tn Heb “and with all their desire they sought him and he allowed himself to be found by them.”

⁵⁰ tn Heb “and the Lord gave them rest all around.”

⁵¹ tn Heb “mother,” but Hebrew often uses “father” and “mother” for grandparents and even more remote ancestors.

⁵² tn The Hebrew term גְּבִירָה (gÿvirah) can denote “queen” or “queen mother” depending on the context. Here the latter is indicated, since Maacah was the wife of Rehoboam and mother of Abijah.

⁵³ tn Heb “yet the heart of Asa was complete all his days.”

⁵⁴ tn Heb “and he brought the holy things of his father and his holy things [into] the house of God, silver, gold, and items.”

⁵⁵ tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

⁵⁶ tn Or “in the sky” (the same Greek word means both “heaven” and “sky”).

⁵⁷ tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”

⁵⁸ sn The phrase speaking to me like a trumpet refers back to Rev 1:10.

⁵⁹ tn The conjunction καί (kai), much like the vav-consecutive in Hebrew, appears to be introducing a final/purpose clause here rather than a coordinate clause.

⁶⁰ tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).

⁶¹ tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

⁶² tn BDAG 537 s.v. κεῖμαι 2 gives the translation “stand” for the term in this verse.

⁶³ tn Grk “jasper stone.”

sn Jasper was a semiprecious gemstone, probably green in color (L&N 2.30).

⁶⁴ sn Carnelian was a semiprecious gemstone, usually red in color (L&N 2.36).

⁶⁵ tn Or “a rainbow emerald-like in appearance.”

⁶⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁶⁷ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were” to indicate the connection to the preceding material.

⁶⁸ sn See the note on the word crown in Rev 3:11.

⁶⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁷⁰ tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”

⁷¹ sn Some interpret the seven spirits of God as angelic beings, while others see them as a reference to the sevenfold ministry of the Holy Spirit.

⁷² tn This could refer to rock crystal, but it is possible this refers to ice (an older meaning). See BDAG 571 s.v. κρύσταλλος.

⁷³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁷⁴ tn Perhaps, “in the middle of the throne area” (see L&N 83.10).

⁷⁵ tn On the meaning of ζῴον (zwon) BDAG 431 s.v. 2 states, “Of the four peculiar beings at God’s throne, whose description Rv 4:6-9 reminds one of the ζῷα in Ezk 1:5ff, the cherubim. S. also Rv 5:6, 8, 11, 14; 6:1, 3, 5-7; 7:11; 14:3; 15:7; 19:4.”

⁷⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁷⁷ tn Both here and before the phrase “the third,” καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

⁷⁸ tn Grk “six wings apiece,” but this is redundant with “each one” in English.

⁷⁹ tn Some translations render ἔσωθεν (eswqen) as “under [its] wings,” but the description could also mean “filled all around on the outside and on the inside with eyes.” Since the referent is not available to the interpreter, the exact force is difficult to determine.

⁸⁰ tn Or “They never stop saying day and night.”

⁸¹ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

sn A quotation from (or an allusion to) Isa 6:3.

⁸² tn Here καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

⁸³ tn Grk “the twenty-four elders fall down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

⁸⁴ sn See the note on the word crown in Rev 3:11.

⁸⁵ tn The pronoun “his” is understood from the demonstrative force of the article τοῦ (tou) before θρόνου (qronou).

⁸⁶ tc The past tense of “they existed” (ἦσαν, hsan) and the order of the expression “they existed and were created” seems backwards both logically and chronologically. The text as it stands is the more difficult reading and seems to have given rise to codex A omitting the final “they were created,” 2329 replacing “they existed” (ἦσαν) with “have come into being” (ἐγένοντο, egeneto), and 046 adding οὐκ (ouk, “not”) before ἦσαν (“they did not exist, [but were created]”). Several mss (1854 2050 Ï^A sa) also attempt to alleviate the problem by replacing ἦσαν with “they are” (εἰσιν, eisin).

⁸⁷ tn Heb “In the seventh [month], on the twenty-first day of the month.”

sn The seventh month was the month Tishri, according to the modern (Julian) calendar October 17, 520 b.c. The twenty-first day of Tishri marked the seventh day of the Feast of Tabernacles (Num 29:32-34). It also coincided with the date 440 years earlier (960 b.c.) when Solomon finished building his temple (1 Kgs 6:38; 8:2).

⁸⁸ tc Heb “the word of the Lord came by the hand of Haggai the prophet, saying.” The MT has בְּיַד (bÿyad, “by the hand of” = “through” [so NAB, NIV, NLT] as in 1:1, 3); the Murabba’at Dead Sea text reads אֶל (’el, “to”), perhaps because the following command is given to the prophet.

⁸⁹ tn Heb “say to”; NAB “Tell this to.”

⁹⁰ tn Many English versions have “Joshua (the) son of Jehozadak the high priest,” but this is subject to misunderstanding. See the note on the name “Jehozadak” at the end of v. 1.

⁹¹ tn Heb “this house in its earlier splendor”; NAB, NIV, NRSV “in its former glory.”

sn Solomon’s temple was demolished in 586 b.c., 66 years prior to Haggai’s time. There surely would have been some older people who remembered the former splendor of that magnificent structure and who lamented the contrast to the small, unimpressive temple they were building (see Ezra 3:8-13).

⁹² tn Heb “and take heart.” Although emphatic, the repetition of the verb is redundant in contemporary English style and has been left untranslated.

⁹³ tn Heb “the people of the land” (עַם הָאָרֶץ, ’am ha’arets); this is a technical term referring to free citizens as opposed to slaves.

⁹⁴ sn My spirit. It is theologically anachronistic to understand “spirit” here in the NT sense as a reference to the Holy Spirit, the third person of the Trinity; nevertheless during this postexilic period the conceptual groundwork was being laid for the doctrine of the Holy Spirit later revealed in the NT.

⁹⁵ tc The MT of v. 5 reads “with the word which I cut with you when you went out from Egypt and my spirit [which] stands in your midst, do not fear.” BHS proposes emending “with the word” to זֹאת הַבְּרִית (zo’t habbÿrit, “this is the covenant”) at the beginning of the verse. The proposed emendation makes excellent sense and is expected with the verb כָּרַת (karat, “cut” or “make” a covenant), but it has no textual support. Most English versions (including the present translation) therefore follow the MT here.

⁹⁶ tc The difficult MT reading עוֹד אַחַת מְעַט הִיא (’od ’akhat mÿ’at hi’, “yet once, it is little”; cf. NAB “One moment yet, a little while”) appears as “yet once” in the LXX, omitting the last two Hebrew words. However, the point being made is that the anticipated action is imminent; thus the repetition provides emphasis.

⁹⁷ tn Or “the heavens.” The same Hebrew word, שָׁמַיִם (shamayim), may be translated “sky” or “heavens” depending on the context. Although many English versions translate the term as “heavens” here, the other three elements present in this context (earth, sea, dry ground) suggest “sky” is in view.

⁹⁸ tn Heb “all the nations.”

⁹⁹ tn Though the subject here is singular (חֶמְדַּה, khemdah; “desire”), the preceding plural predicate mandates a collective subject, “desired (things)” or, better, an emendation to a plural form, חֲמֻדֹת (khamudot, “desirable [things],” hence “treasures”). Cf. ASV “the precious things”; NASB “the wealth”; NRSV “the treasure.” In the OT context this has no direct reference to the coming of the Messiah.

¹⁰⁰ tn Heb “greater will be the latter splendor of this house than the former”; NAB “greater will be the future glory.”

¹⁰¹ tn In the Hebrew text there is an implicit play on words in the clause “in this place [i.e., Jerusalem] I will give peace”: in יְרוּשָׁלַיִם (yÿrushalayim) there will be שָׁלוֹם (shalom).

¹⁰² sn The twenty-fourth day of the ninth month of Darius’ second year was Kislev 24 or December 18, 520 b.c.

¹⁰³ tn Heb “the word of the Lord came to Haggai the prophet, saying.” This Hebrew expression is slightly different from the one in 1:1, 3; 2:1.

¹⁰⁴ tn Heb “Ask the priests a torah, saying”; KJV “concerning the law”; NAB “for a decision”; NCV “for a teaching”; NRSV “for a ruling.”

¹⁰⁵ sn This is probably not an appeal to the Torah (i.e., the Pentateuch) as such but to a priestly ruling (known in postbiblical Judaism as a pÿsaq din). There is, however, a Mosaic law that provides the basis for the priestly ruling (Lev 6:27).

¹⁰⁶ tn Heb “unclean of a person,” a euphemism for “unclean because of a dead person”; see Lev 21:11; Num 6:6. Cf. NAB “unclean from contact with a corpse.”

¹⁰⁷ tn Heb “so this people, and so this nation before me.” In this context “people” and “nation” refer to the same set of individuals; the repetition is emphatic. Cf. CEV “this entire nation.”

¹⁰⁸ sn The point here is that the Jews cannot be made holy by unholy fellowship with their pagan neighbors; instead, they and their worship will become corrupted by such associations.

¹⁰⁹ tn Heb “and now set your heart from this day and upward.” The juxtaposition of מָעְלָה (ma’lah, “upward”) with the following מִטֶּרֶם (mitterem, “before”) demands a look to the past. Cf. ASV “consider from this day and backward.”

¹¹⁰ sn Before one stone was laid on another in the Lord’s temple is best taken as referring to the laying of the present temple’s foundation, sixteen years earlier (536 b.c.; see Ezra 3:8). Cf. NCV “before you started laying stones”; TEV “before you started to rebuild”; NLT “before you began to lay (started laying CEV) the foundation.”

¹¹¹ tn Heb “from their being,” idiomatic for “from the time they were then,” or “since the time.” Cf. KJV “Since those days were.”

¹¹² tn Heb “you, all the work of your hands”; NRSV “you and all the products of your toil”; NIV “all the work of your hands.”

¹¹³ tn Heb “and there was not with you.” The context favors the idea that the harvests were so poor that the people took care of only themselves, leaving no offering for the Lord. Cf. KJV and many English versions “yet ye turned not to me,” understanding the phrase to refer to the people’s repentance rather than their failure to bring offerings.

¹¹⁴ tn Heb “set your heart.” A similar expression occurs in v. 15.

¹¹⁵ sn The twenty-fourth day of the ninth month was Kislev 24 or December 18, 520. See v. 10. Here the reference is to “today,” the day the oracle is being delivered.

¹¹⁶ sn The day work…was resumed. This does not refer to the initial founding of the Jerusalem temple in 536 b.c. but to the renewal of construction three months earlier (see 1:15). This is clear from the situation described in v. 19 which accords with the food scarcities of that time already detailed in Hag 1:10-11.

¹¹⁷ tn Heb “set your heart.” A similar expression occurs in v. 15 and at the beginning of this verse.

¹¹⁸ tn Heb “and the word of the Lord came a second time to Haggai.” This Hebrew expression is like the one in 2:10 and is slightly different from the one in 1:1, 3; 2:1.

¹¹⁹ sn Again, the twenty-fourth day of the month was Kislev 24 or December 18, 520 b.c. See v. 10.

¹²⁰ tn The participle here suggests an imminent undertaking of action (cf. NRSV, TEV, NLT “I am about to”). The overall language of the passage is eschatological, but eschatology finds its roots in the present.

¹²¹ tn See the note on the word “sky” in 2:6. Most English translations render the Hebrew term as “heavens” here.

¹²² tn Heb “the kingdoms of the nations.” Cf. KJV “the kingdoms of the heathen”; NIV, NLT “foreign kingdoms.”

¹²³ tn Heb “and horses and their riders will go down, a man with a sword his brother”; KJV “every one by the sword of his brother.”

¹²⁴ sn The expression on that day appears as a technical eschatological term in a number of other OT passages (cf., e.g., Isa 2:11, 17, 20; 3:7, 18; Amos 8:3, 9; Hos 2:18, 21).

¹²⁵ sn My servant. The collocation of “servant” and “chosen” bears strong messianic overtones. See the so-called “Servant Songs” and other messianic texts in Isaiah (Isa 41:8; 42:1; 44:4; 49:7).

¹²⁶ sn The noun signet ring, used also to describe Jehoiachin (Jer 22:24-30), refers to a ring seal worn by a king or other important person and used as his signature. Zerubbabel was a grandson of King Jehoiachin (1 Chr 3:17-19; Matt 1:12); God once pronounced that none of Jehoiachin’s immediate descendants would rule (Jer 22:24-30), but here he reverses that judgment. Zerubbabel never ascended to such a lofty position of rulership; he is rather a prototype of the Messiah who would sit on David’s throne.

¹²⁷ tn The repetition of the formula “says the Lord who rules over all” in v. 23 emphasizes the solemn and divine nature of the promise.

¹²⁸ sn See the note on Pharisees in 1:24.

¹²⁹ tn Grk “a ruler of the Jews” (denoting a member of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews).

¹³⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

¹³¹ tn Or “during the night.”

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

¹³² sn The reference to signs (σημεῖα, shmeia) forms a link with John 2:23-25. Those people in Jerusalem believed in Jesus because of the signs he had performed. Nicodemus had apparently seen them too. But for Nicodemus all the signs meant is that Jesus was a great teacher sent from God. His approach to Jesus was well-intentioned but theologically inadequate; he had failed to grasp the messianic implications of the miraculous signs.

¹³³ tn Grk “answered and said to him.”

¹³⁴ tn Grk “Truly, truly, I say to you.”

¹³⁵ tn The word ἄνωθεν (anwqen) has a double meaning, either “again” (in which case it is synonymous with παλίν [palin]) or “from above” (BDAG 92 s.v. ἄνωθεν). This is a favorite technique of the author of the Fourth Gospel, and it is lost in almost all translations at this point. John uses the word 5 times, in 3:3, 7; 3:31; 19:11 and 23. In the latter 3 cases the context makes clear that it means “from above.” Here (3:3, 7) it could mean either, but the primary meaning intended by Jesus is “from above.” Nicodemus apparently understood it the other way, which explains his reply, “How can a man be born when he is old? He can’t enter his mother’s womb a second time and be born, can he?” The author uses the technique of the “misunderstood question” often to bring out a particularly important point: Jesus says something which is misunderstood by the disciples or (as here) someone else, which then gives Jesus the opportunity to explain more fully and in more detail what he really meant.

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

¹³⁶ sn What does Jesus’ statement about not being able to see the kingdom of God mean within the framework of John’s Gospel? John uses the word kingdom (βασιλεία, basileia) only 5 times (3:3, 5; 18:36 [3x]). Only here is it qualified with the phrase of God. The fact that John does not stress the concept of the kingdom of God does not mean it is absent from his theology, however. Remember the messianic implications found in John 2, both the wedding and miracle at Cana and the cleansing of the temple. For Nicodemus, the term must surely have brought to mind the messianic kingdom which Messiah was supposed to bring. But Nicodemus had missed precisely this point about who Jesus was. It was the Messiah himself with whom Nicodemus was speaking. Whatever Nicodemus understood, it is clear that the point is this: He misunderstood Jesus’ words. He over-literalized them, and thought Jesus was talking about repeated physical birth, when he was in fact referring to new spiritual birth.

¹³⁷ tn The grammatical structure of the question in Greek presupposes a negative reply.

¹³⁸ tn Grk “Truly, truly, I say to you.”

¹³⁹ tn Or “born of water and wind” (the same Greek word, πνεύματος [pneumatos], may be translated either “spirit/Spirit” or “wind”).

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

¹⁴⁰ sn What is born of the flesh is flesh, i.e., what is born of physical heritage is physical. (It is interesting to compare this terminology with that of the dialogue in John 4, especially 4:23, 24.) For John the “flesh” (σάρξ, sarx) emphasizes merely the weakness and mortality of the creature – a neutral term, not necessarily sinful as in Paul. This is confirmed by the reference in John 1:14 to the Logos becoming “flesh.” The author avoids associating sinfulness with the incarnate Christ.

¹⁴¹ tn “All” has been supplied to indicate the plural pronoun in the Greek text.

¹⁴² tn Or “born again.” The same Greek word with the same double meaning occurs in v. 3.

¹⁴³ tn The same Greek word, πνεύματος (pneumatos), may be translated “wind” or “spirit.”

¹⁴⁴ sn Again, the physical illustrates the spiritual, although the force is heightened by the word-play here on wind-spirit (see the note on wind at the beginning of this verse). By the end of the verse, however, the final usage of πνεύματος (pneumatos) refers to the Holy Spirit.

¹⁴⁵ tn Grk “Nicodemus answered and said to him.”

¹⁴⁶ sn “How can these things be?” is Nicodemus’ answer. It is clear that at this time he has still not grasped what Jesus is saying. Note also that this is the last appearance of Nicodemus in the dialogue. Having served the purpose of the author, at this point he disappears from the scene. As a character in the narrative, he has served to illustrate the prevailing Jewish misunderstanding of Jesus’ teaching about the necessity of a new, spiritual birth from above. Whatever parting words Nicodemus might have had with Jesus, the author does not record them.

¹⁴⁷ tn Grk “Jesus answered and said to him.”

¹⁴⁸ sn Jesus’ question “Are you the teacher of Israel and yet you don’t understand these things?” implies that Nicodemus had enough information at his disposal from the OT scriptures to have understood Jesus’ statements about the necessity of being born from above by the regenerating work of the Spirit. Isa 44:3-5 and Ezek 37:9-10 are passages Nicodemus might have known which would have given him insight into Jesus’ words. Another significant passage which contains many of these concepts is Prov 30:4-5.

¹⁴⁹ tn Grk “Truly, truly, I say to you.”

¹⁵⁰ tn Here καί (kai) has been translated as “but” to show the contrast present in the context.

¹⁵¹ tn The word “people” is not in the Greek text, but is supplied in the translation to indicate that the verb is second person plural (referring to more than Nicodemus alone).

¹⁵² sn Note the remarkable similarity of Jesus’ testimony to the later testimony of the Apostle John himself in 1 John 1:2: “And we have seen and testify and report to you the eternal life which was with the Father and was revealed to us.” This is only one example of how thoroughly the author’s own thoughts were saturated with the words of Jesus (and also how difficult it is to distinguish the words of Jesus from the words of the author in the Fourth Gospel).

¹⁵³ tn The word “people” is not in the Greek text, but is supplied to indicate that the verb is second person plural (referring to more than Nicodemus alone).

¹⁵⁴ sn Obviously earthly things and heavenly things are in contrast, but what is the contrast? What are earthly things which Jesus has just spoken to Nicodemus? And through him to others – this is not the first instance of the plural pronoun, see v. 7, you must all. Since Nicodemus began with a plural (we know, v. 2) Jesus continues it, and through Nicodemus addresses a broader audience. It makes most sense to take this as a reference to the things Jesus has just said (and the things he is about to say, vv. 13-15). If this is the case (and it seems the most natural explanation) then earthly things are not necessarily strictly physical things, but are so called because they take place on earth, in contrast to things like v. 16, which take place in heaven. Some have added the suggestion that the things are called earthly because physical analogies (birth, wind, water) are used to describe them. This is possible, but it seems more probable that Jesus calls these things earthly because they happen on earth (even though they are spiritual things). In the context, taking earthly things as referring to the words Jesus has just spoken fits with the fact that Nicodemus did not believe. And he would not after hearing heavenly things either, unless he first believed in the earthly things – which included the necessity of a regenerating work from above, by the Holy Spirit.

¹⁵⁵ tn Grk “And no one.”

¹⁵⁶ sn The verb ascended is a perfect tense in Greek (ἀναβέβηκεν, anabebhken) which seems to look at a past, completed event. (This is not as much of a problem for those who take Jesus’ words to end at v. 12, and these words to be a comment by the author, looking back on Jesus’ ascension.) As a saying of Jesus, these words are a bit harder to explain. Note, however, the lexical similarities with 1:51: “ascending,” “descending,” and “son of man.” Here, though, the ascent and descent is accomplished by the Son himself, not the angels as in 1:51. There is no need to limit this saying to Jesus’ ascent following the resurrection, however; the point of the Jacob story (Gen 28), which seems to be the background for 1:51, is the freedom of communication and relationship between God and men (a major theme of John’s Gospel). This communication comes through the angels in Gen 28 (and John 1:51); but here (most appropriately) it comes directly through the Son of Man. Although Jesus could be referring to a prior ascent, after an appearance as the preincarnate Son of Man, more likely he is simply pointing out that no one from earth has ever gone up to heaven and come down again. The Son, who has come down from heaven, is the only one who has been ‘up’ there. In both Jewish intertestamental literature and later rabbinic accounts, Moses is portrayed as ascending to heaven to receive the Torah and descending to distribute it to men (e.g., Targum Ps 68:19.) In contrast to these Jewish legends, the Son is the only one who has ever made the ascent and descent.

¹⁵⁷ tc Most witnesses, including a few important ones (A^[*^] Θ Ψ 050 Ë^1,13 Ï latt sy^c,p,h), have at the end of this verse “the one who is in heaven” (ὁ ὢν ἐν τῷ οὐρανῷ, Jo wn en tw ouranw). A few others have variations on this phrase, such as “who was in heaven” (e sy^c), or “the one who is from heaven” (0141 pc sy^s). The witnesses normally considered the best, along with several others, lack the phrase in its entirety (Ì^66,75 א B L T W^s 083 086 33 1241 pc co). On the one hand, if the reading ὁ ὢν ἐν τῷ οὐρανῷ is authentic it may suggest that while Jesus was speaking to Nicodemus he spoke of himself as in heaven even while he was on earth. If that is the case, one could see why variations from this hard saying arose: “who was in heaven,” “the one who is from heaven,” and omission of the clause. At the same time, such a saying could be interpreted (though with difficulty) as part of the narrator’s comments rather than Jesus’ statement to Nicodemus, alleviating the problem. And if v. 13 was viewed in early times as the evangelist’s statement, “the one who is in heaven” could have crept into the text through a marginal note. Other internal evidence suggests that this saying may be authentic. The adjectival participle, ὁ ὤν, is used in the Fourth Gospel more than any other NT book (though the Apocalypse comes in a close second), and frequently with reference to Jesus (1:18; 6:46; 8:47). It may be looking back to the LXX of Exod 3:14 (ἐγώ εἰμι ὁ ὤν). Especially since this exact construction is not necessary to communicate the location of the Son of Man, its presence in many witnesses here may suggest authenticity. Further, John uses the singular of οὐρανός (ourano", “heaven”) in all 18 instances of the word in this Gospel, and all but twice with the article (only 1:32 and 6:58 are anarthrous, and even in the latter there is significant testimony to the article). At the same time, the witnesses that lack this clause are very weighty and must not be discounted. Generally speaking, if other factors are equal, the reading of such mss should be preferred. And internally, it could be argued that ὁ ὤν is the most concise way to speak of the Son of Man in heaven at that time (without the participle the point would be more ambiguous). Further, the articular singular οὐρανός is already used twice in this verse, thus sufficiently prompting scribes to add the same in the longer reading. This combination of factors suggests that ὁ ὢν ἐν τῷ οὐρανῷ is not a genuine Johannism. Further intrinsic evidence against the longer reading relates to the evangelist’s purposes: If he intended v. 13 to be his own comments rather than Jesus’ statement, his switch back to Jesus’ words in v. 14 (for the lifting up of the Son of Man is still seen as in the future) seems inexplicable. The reading “who is in heaven” thus seems to be too hard. All things considered, as intriguing as the longer reading is, it seems almost surely to have been a marginal gloss added inadvertently to the text in the process of transmission. For an argument in favor of the longer reading, see David Alan Black, “The Text of John 3:13,” GTJ 6 (1985): 49-66.

sn See the note on the title Son of Man in 1:51.

¹⁵⁸ tn Grk “And just as.”

¹⁵⁹ sn Or the snake, referring to the bronze serpent mentioned in Num 21:9.

¹⁶⁰ sn An allusion to Num 21:5-9.

¹⁶¹ sn So must the Son of Man be lifted up. This is ultimately a prediction of Jesus’ crucifixion. Nicodemus could not have understood this, but John’s readers, the audience to whom the Gospel is addressed, certainly could have (compare the wording of John 12:32). In John, being lifted up refers to one continuous action of ascent, beginning with the cross but ending at the right hand of the Father. Step 1 is Jesus’ death; step 2 is his resurrection; and step 3 is the ascension back to heaven. It is the upward swing of the “pendulum” which began with the incarnation, the descent of the Word become flesh from heaven to earth (cf. Paul in Phil 2:5-11). See also the note on the title Son of Man in 1:51.

¹⁶² tn This is the first use of the term ζωὴν αἰώνιον (zwhn aiwnion) in the Gospel, although ζωή (zwh) in chap. 1 is to be understood in the same way without the qualifying αἰώνιος (aiwnios).

sn Some interpreters extend the quotation of Jesus’ words through v. 21.

¹⁶³ tn Or “this is how much”; or “in this way.” The Greek adverb οὕτως (Joutws) can refer (1) to the degree to which God loved the world, that is, to such an extent or so much that he gave his own Son (see R. E. Brown, John [AB], 1:133-34; D. A. Carson, John, 204) or (2) simply to the manner in which God loved the world, i.e., by sending his own son (see R. H. Gundry and R. W. Howell, “The Sense and Syntax of John 3:14-17 with Special Reference to the Use of Οὕτως…ὥστε in John 3:16,” NovT 41 [1999]: 24-39). Though the term more frequently refers to the manner in which something is done (see BDAG 741-42 s.v. οὕτω/οὕτως), the following clause involving ὥστε (Jwste) plus the indicative (which stresses actual, but [usually] unexpected result) emphasizes the greatness of the gift God has given. With this in mind, then, it is likely (3) that John is emphasizing both the degree to which God loved the world as well as the manner in which He chose to express that love. This is in keeping with John’s style of using double entendre or double meaning. Thus, the focus of the Greek construction here is on the nature of God's love, addressing its mode, intensity, and extent.

¹⁶⁴ tn Although this word is often translated “only begotten,” such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clement 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant. 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means “one-of-a-kind” and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God (τέκνα θεοῦ, tekna qeou), Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 1:18, 3:16, and 3:18).

¹⁶⁵ tn In John the word ἀπόλλυμι (apollumi) can mean either (1) to be lost (2) to perish or be destroyed, depending on the context.

¹⁶⁶ sn The alternatives presented are only two (again, it is typical of Johannine thought for this to be presented in terms of polar opposites): perish or have eternal life.

¹⁶⁷ sn That is, “to judge the world to be guilty and liable to punishment.”

¹⁶⁸ tn Grk “judged.”

¹⁶⁹ tn Grk “judged.”

¹⁷⁰ tn See the note on the term “one and only” in 3:16.

¹⁷¹ tn Or “this is the reason for God judging,” or “this is how judgment works.”

¹⁷² tn Grk “and men,” but in a generic sense, referring to people of both genders (as “everyone” in v. 20 makes clear).

¹⁷³ sn John 3:16-21 provides an introduction to the (so-called) “realized” eschatology of the Fourth Gospel: Judgment has come; eternal life may be possessed now, in the present life, as well as in the future. The terminology “realized eschatology” was originally coined by E. Haenchen and used by J. Jeremias in discussion with C. H. Dodd, but is now characteristically used to describe Dodd’s own formulation. See L. Goppelt, Theology of the New Testament, 1:54, note 10, and R. E. Brown (John [AB], 1:cxvii-cxviii) for further discussion. Especially important to note is the element of choice portrayed in John’s Gospel. If there is a twofold reaction to Jesus in John’s Gospel, it should be emphasized that that reaction is very much dependent on a person’s choice, a choice that is influenced by his way of life, whether his deeds are wicked or are done in God (John 3:20-21). For John there is virtually no trace of determinism at the surface. Only when one looks beneath the surface does one find statements like “no one can come to me, unless the Father who sent me draws him” (John 6:44).

¹⁷⁴ tn This section is related loosely to the preceding by μετὰ ταῦτα (meta tauta). This constitutes an indefinite temporal reference; the intervening time is not specified.

¹⁷⁵ sn John refers to John the Baptist.

¹⁷⁶ tn The precise locations of Αἰνών (Ainwn) and Σαλείμ (Saleim) are unknown. Three possibilities are suggested: (1) In Perea, which is in Transjordan (cf. 1:28). Perea is just across the river from Judea. (2) In the northern Jordan Valley, on the west bank some 8 miles [13 km] south of Scythopolis. But with the Jordan River so close, the reference to abundant water (3:23) seems superfluous. (3) Thus Samaria has been suggested. 4 miles (6.6 km) east of Shechem is a town called Salim, and 8 miles (13 km) northeast of Salim lies modern Ainun. In the general vicinity are many springs. Because of the meanings of the names (Αἰνών = “springs” in Aramaic and Σαλείμ = Salem, “peace”) some have attempted to allegorize here that John the Baptist is near salvation. Obviously there is no need for this. It is far more probable that the author has in mind real places, even if their locations cannot be determined with certainty.

¹⁷⁷ tn Or “people were continually coming.”

¹⁷⁸ tn The words “to him” are not in the Greek text, but are implied.

¹⁷⁹ sn This is a parenthetical note by the author.

¹⁸⁰ tc Was this dispute between the Baptist’s disciples and an individual Judean (᾿Ιουδαίου, Ioudaiou) or representatives of the Jewish authorities (᾿Ιουδαίων, Ioudaiwn)? There is good external support for the plural ᾿Ιουδαίων (Ì⁶⁶ א* Θ Ë^1,13 565 al latt), but the external evidence for the singular ᾿Ιουδαίου is slightly stronger ({Ì⁷⁵ א² A B L Ψ 33 1241 the majority of Byzantine minuscules and others}).

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

¹⁸¹ tn Or “ceremonial cleansing,” or “purification.”

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

¹⁸² tn “River” is not in the Greek text but is supplied for clarity.

¹⁸³ tn Grk “answered and said.”

¹⁸⁴ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

sn See the note on Christ in 1:20.

¹⁸⁵ tn Grk “rejoices with joy” (an idiom).

¹⁸⁶ tn Grk “Therefore this my joy is fulfilled.”

¹⁸⁷ sn Some interpreters extend the quotation of John the Baptist’s words through v. 36.

¹⁸⁸ tn Or “is above all.”

¹⁸⁹ tn Grk “speaks from the earth.”

¹⁹⁰ sn The one who comes from heaven refers to Christ. As in John 1:1, the Word’s preexistence is indicated here.

¹⁹¹ tc Ì⁷⁵ א* D ˹ 565 as well as several versions and fathers lack the phrase “is superior to all” (ἐπάνω πάντων ἐστίν, epanw pantwn estin). This effectively joins the last sentence of v. 31 with v. 32: “The one who comes from heaven testifies about what he has seen and heard, but no one accepts his testimony.” On the other side, the phrase may have been deleted because of perceived redundancy, since it duplicates what is said earlier in the verse. The witnesses that include ἐπάνω πάντων ἐστίν in both places are weighty and widespread (Ì^36vid,66 א² A B L W^s Θ Ψ 083 086 ˹³ 33 Ï lat sy^s,p,h bo). On balance, the longer reading should probably be considered authentic.

tn Or “is above all.”

¹⁹² tn Or “is true.”

¹⁹³ tn That is, Christ.

¹⁹⁴ tn Grk “for not by measure does he give the Spirit” (an idiom). Leviticus Rabbah 15:2 states: “The Holy Spirit rested on the prophets by measure.” Jesus is contrasted to this. The Spirit rests upon him without measure.

¹⁹⁵ tn Grk “has given all things into his hand” (an idiom).

¹⁹⁶ tn Or “refuses to believe,” or “disobeys.”

¹⁹⁷ tn Or “anger because of evil,” or “punishment.”

¹⁹⁸ tn Or “resides.”