¹ tn Heb “and strengthened himself over Israel.”

² tn Or perhaps, “governors.”

³ tn Heb “father.”

⁴ tn Heb “for he walked in the ways of David his father [in] the beginning [times].”

⁵ tn Heb “fathers.”

⁶ tn Heb “walked in.”

⁷ tn Heb “and not like the behavior of Israel.”

⁸ tn Heb “established the kingdom in his hand.”

⁹ tn Heb “and he had wealth and honor in abundance.”

¹⁰ tn Heb “and his heart was high in the ways of the Lord.” Perhaps גָּבַהּ (gavah, “be high”) here means “be cheerful” (HALOT 171 s.v.) or “be encouraged” (BDB 147 s.v. 3.a).

¹¹ tn Heb “and the terror of the Lord was upon all the kingdoms of the lands which were surrounding Judah.”

¹² tn Heb “and many supplies were his in the cities of Judah, and men of war, warriors of skill in Jerusalem.”

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

¹³ tn Or perhaps “from Judah, commanders of the thousands.”

¹⁴ tn Grk “saying like a voice [or sound] of thunder.”

¹⁵ tc The addition of “and see” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) to “come” (ἔρχου, ercou) in 6:1, 3-5, 7 is a gloss directed to John, i.e., “come and look at the seals and the horsemen!” But the command ἔρχου is better interpreted as directed to each of the horsemen. The shorter reading also has the support of the better witnesses.

¹⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of hearing the voice summon the first rider.

¹⁷ tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support ({א A C P 1611}) and its omission seems to come through the mss that have already placed “and look” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) after the verb “come” (ἔρχου, ercou) as mentioned in the text-critical note on 6:1. Thus, for these copyists it was redundant to add “and I looked” again.

¹⁸ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

¹⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

²⁰ tn Grk “the one sitting on it.”

sn The one who rode it. The identity of the first rider on the white horse has been discussed at great length by interpreters. Several answers are given: (1) A number understand the rider on the white horse to be Christ himself, identifying this horse and rider with the one mentioned in 19:11, where the identification is clear (cf. 19:13, 16). It must be noted, though, that there is little in common between the two riders beyond the white horse. The word for “crown” is different, the armament is different, and the context here is different (conquest vs. retribution), with three other horsemen bringing catastrophe following. (2) Others see the rider on the white horse representing a spirit of military conquest that dominates human history and leads to the catastrophes that follow. (3) Another possibility is that the white horse rider represents the Antichrist, who appears later in Rev 11:7; 13:17, and whose similarity to Christ explains the similarity with the rider in 19:11. This interpretation has been discussed at length by M. Rissi, “The Rider on the White Horse: A Study of Revelation 6:1-8,” Int 18 (1964): 407-18. This interpretation is the most probable one.

²¹ sn See the note on the word crown in Rev 3:11.

²² tn The participle νικῶν (nikwn) has been translated as substantival, the subject of the verb ἐξῆλθεν (exhlqen). Otherwise, as an adverbial participle of manner, it is somewhat redundant: “he rode out conquering and to conquer.”

²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

²⁴ tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity here and throughout the rest of the chapter.

²⁵ tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”

²⁶ tn Grk “the one sitting on it.”

²⁷ tn The word “permission” is implied; Grk “it was given to him to take peace from the earth.”

²⁸ tn BDAG 979 s.v. σφάζω states, “Of the killing of a person by violence…σφάζειν τινά butcher or murder someone (4 Km 10:7; Jer 52:10; Manetho: 609 fgm. 8, 76 Jac. [in Jos., C. Ap. 1, 76]; Demetr.[?]: 722 fgm. 7; Ar. 10, 9) 1J 3:12; Rv 6:4. Pass. (Hdt. 5, 5) 5:9; 6:9; 18:24.”

²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

³⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the third creature.

³¹ tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support ({א A C P 1611}) and its omission seems to have come through the mss that have already placed “and look” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) after the verb “come” (ἔρχου, ercou) in 6:1. Thus, for these copyists it was redundant to add “and I looked” again.

³² tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

³³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

³⁴ tn Grk “the one sitting on it.”

³⁵ sn A balance scale would have been a rod held by a rope in the middle with pans attached to both ends for measuring.

³⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

³⁷ tn BDAG 1086 s.v. χοῖνιξ states, “a dry measure, oft. used for grain, approximately equivalent to one quart or one liter, quart. A χ.of grain was a daily ration for one pers.…Rv 6:6ab.”

³⁸ tn Grk “a quart of wheat for a denarius.” A denarius was one day’s pay for an average worker. The words “will cost” are used to indicate the genitive of price or value; otherwise the English reader could understand the phrase to mean “a quart of wheat to be given as a day’s pay.”

³⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

⁴⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁴¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the fourth creature.

⁴² tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support ({א A C P 1611}) and its omission seems to have come through the mss that have already placed “and look” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) after the verb “come” (ἔρχου, ercou) in 6:1. Thus, for these copyists it was redundant to add “and I looked” again.

⁴³ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

⁴⁴ tn A sickly pallor, when referring to persons, or the green color of plants. BDAG 1085 s.v. χλωρός 2 states, “pale, greenish gray…as the color of a pers. in sickness contrasted with appearance in health…so the horse ridden by Death…ἵππος χλωρός Rv 6:8.” Because the color of the horse is symbolic, “pale green” is used in the translation. Cf. NIV, NCV “pale”; NASB “ashen.”

⁴⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁴⁶ tn Grk “the one sitting on it.”

⁴⁷ tn Grk “And Hades was following with him.” The Greek expression μετ᾿ αὐτοῦ (met’ autou, “with him”) is Semitic and indicates close proximity. The translation “followed right behind” reflects this.

⁴⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

⁴⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁵⁰ tn Grk “with death.” θάνατος (qanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).

⁵¹ tn Here καί (kai) has been translated as “now” to indicate the introduction of a new and somewhat different topic after the introduction of the four riders.

⁵² tn Or “murdered.” See the note on the word “butcher” in 6:4.

⁵³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁵⁴ tn Grk “voice, saying”; the participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.

⁵⁵ tn The expression ἕως πότε (ews pote) was translated “how long.” Cf. BDAG 423 s.v. ἕως 1.b.γ.

⁵⁶ tn The Greek term here is δεσπότης (despoths; see L&N 37.63).

⁵⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁵⁸ tn Grk “until they had been completed.” The idea of a certain “number” of people is implied by the subject of πληρωθῶσιν (plhrwqwsin).

⁵⁹ tn Though σύνδουλος (sundoulos) has been translated “fellow servant,” the word does not bear the connotation of a free individual serving another. See the note on the word “servants” in 1:1.

⁶⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁶¹ tn Or “powerful”; Grk “a great.”

⁶² tn Or “like hairy sackcloth” (L&N 8.13).

⁶³ tn Grk “like blood,” understanding αἷμα (aima) as a blood-red color rather than actual blood (L&N 8.64).

⁶⁴ tn Or “in heaven” (the same Greek word means both “heaven” and “sky”). The genitive τοῦ οὐρανοῦ (tou ouranou) is taken as a genitive of place.

⁶⁵ tn Grk “throws [off]”; the indicative verb has been translated as a participle due to English style.

⁶⁶ tn L&N 3.37 states, “a fig produced late in the summer season (and often falling off before it ripens) – ‘late fig.’ ὡς συκὴ βάλλει τοὺς ὀλύνθους αὐτῆς ὑπὸ ἀνέμου μεγάλου σειομένη ‘as the fig tree sheds its late figs when shaken by a great wind’ Re 6:13. In the only context in which ὄλυνθος occurs in the NT (Re 6:13), one may employ an expression such as ‘unripe fig’ or ‘fig which ripens late.’”

⁶⁷ tn Grk “great wind.”

⁶⁸ tn Or “The heavens were.” The Greek word οὐρανός (ouranos) can mean either “heaven” or “sky.”

⁶⁹ tn BDAG 125 s.v. ἀποχωρίζω states, “ὁ οὐρανὸς ἀπεχωρίσθη the sky was split Rv 6:14.” Although L&N 79.120 gives the meaning “the sky disappeared like a rolled-up scroll” here, a scroll that is rolled up does not “disappear,” and such a translation could be difficult for modern readers to understand.

⁷⁰ tn On this term BDAG 317 s.v. ἑλίσσω states, “ὡς βιβλίον ἑλισσόμενον like a scroll that is rolled up…Rv 6:14.”

⁷¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁷² tn Here καί (kai) has not been translated; nor is it translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

⁷³ tn Grk “chiliarchs.” A chiliarch was normally a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15).

⁷⁴ tn See the note on the word “servants” in 1:1.

⁷⁵ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

⁷⁶ tn It is difficult to say where this quotation ends. The translation ends it after “withstand it” at the end of v. 17, but it is possible that it should end here, after “Lamb” at the end of v. 16. If it ends after “Lamb,” v. 17 is a parenthetical explanation by the author.

⁷⁷ tc Most mss (A Ï bo) change the pronoun “their” to “his” (αὐτοῦ, autou) in order to bring the text in line with the mention of the one seated on the throne in the immediately preceding verse, and to remove the ambiguity about whose wrath is in view here. The reading αὐτῶν (autwn, “their”) is well supported by א C 1611 1854 2053 2329 2344 pc latt sy. On both internal and external grounds, it should be regarded as original.

⁷⁸ tn The translation “to withstand (it)” for ἵστημι (Jisthmi) is based on the imagery of holding one’s ground in a military campaign or an attack (BDAG 482 s.v. B.4).

⁷⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁸⁰ tn See the note on the expression “angelic messenger” in 1:9.

⁸¹ sn That is, to Zechariah.

⁸² tn Heb “Jerusalem will dwell as open regions (פְּרָזוֹת, pÿrazot)”; cf. NAB “in open country”; CEV “won’t have any boundaries.” The population will be so large as to spill beyond the ancient and normal enclosures. The people need not fear, however, for the Lord will be an invisible but strong wall (v. 5).

⁸³ tn Heb “her”; the referent (Jerusalem) has been specified in the translation for clarity.

⁸⁴ sn These are the scattered Jews of eschatological times (as the expression four winds of heaven makes clear) and not those of Zechariah’s time who have, for the most part, already returned by 520 b.c. This theme continues and is reinforced in vv. 10-13.

⁸⁵ tn Or “of the sky.” The same Hebrew term, שָׁמַיִם (shamayim), may be translated “heaven(s)” or “sky” depending on the context.

⁸⁶ tn Heb “live in [or “with” (cf. NASB), i.e., “among”] the daughter of Babylon” (so NIV; NAB “dwell in daughter Babylon”).

⁸⁷ tn Heb “After glory has he sent me” (similar KJV, NASB). What is clearly in view is the role of Zechariah who, by faithful proclamation of the message, will glorify the Lord.

⁸⁸ tn Heb “gate” (בָּבָה, bavah) of the eye, that is, pupil. The rendering of this term by KJV as “apple” has created a well-known idiom in the English language, “the apple of his eye” (so ASV, NIV). The pupil is one of the most vulnerable and valuable parts of the body, so for Judah to be considered the “pupil” of the Lord’s eye is to raise her value to an incalculable price (cf. NLT “my most precious possession”).

⁸⁹ tc A scribal emendation (tiqqun sopherim) has apparently altered an original “my eye” to “his eye” in order to allow the prophet to be the speaker throughout vv. 8-9. This alleviates the problem of the Lord saying, in effect, that he has sent himself on the mission to the nations.

⁹⁰ tn Heb “I will wave my hand over them” (so NASB); NIV, NRSV “raise my hand against them.”

⁹¹ sn This individualizing of Zion as a daughter draws attention to the corporate nature of the covenant community and also to the tenderness with which the Lord regards his chosen people.

⁹² tn Heb “on that day.” The descriptive phrase “of salvation” has been supplied in the translation for clarity.

⁹³ tc The LXX and Syriac have the 3rd person masculine singular suffix in both places (“his people” and “he will settle”; cf. NAB, TEV) in order to avoid the Lord’s speaking of himself in the third person. Such resort is unnecessary, however, in light of the common shifting of person in Hebrew narrative (cf. 3:2).

⁹⁴ tn Heb “will inherit” (so NIV, NRSV).

⁹⁵ tn Heb “all flesh”; NAB, NIV “all mankind.”

⁹⁶ sn The sense here is that God in heaven is about to undertake an occupation of his earthly realm (v. 12) by restoring his people to the promised land.

⁹⁷ sn The temporal indicator After this is not specific, so it is uncertain how long after the incidents at Cana this occurred.

⁹⁸ tc The textual variants ἑορτή or ἡ ἑορτή (Jeorth or Jh Jeorth, “a feast” or “the feast”) may not appear significant at first, but to read ἑορτή with the article would almost certainly demand a reference to the Jewish Passover. The article is found in א C L Δ Ψ Ë¹ 33 892 1424 pm, but is lacking in {Ì^66,75 A B D T W^s Θ Ë¹³ 565 579 700 1241 pm}. Overall, the shorter reading has somewhat better support. Internally, the known proclivity of scribes to make the text more explicit argues compellingly for the shorter reading. Thus, the verse refers to a feast other than the Passover. The incidental note in 5:3, that the sick were lying outside in the porticoes of the pool, makes Passover an unlikely time because it fell toward the end of winter and the weather would not have been warm. L. Morris (John [NICNT], 299, n. 6) thinks it impossible to identify the feast with certainty.

sn A Jewish feast. Jews were obligated to go up to Jerusalem for 3 major annual feasts: Passover, Pentecost, and Tabernacles. If the first is probably ruled out because of the time of year, the last is not as likely because it forms the central setting for chap. 7 (where there are many indications in the context that Tabernacles is the feast in view.) This leaves the feast of Pentecost, which at some point prior to this time in Jewish tradition (as reflected in Jewish intertestamental literature and later post-Christian rabbinic writings) became identified with the giving of the law to Moses on Mount Sinai. Such an association might explain Jesus’ reference to Moses in 5:45-46. This is uncertain, however. The only really important fact for the author is that the healing was done on a Sabbath. This is what provoked the controversy with the Jewish authorities recorded in 5:16-47.

⁹⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

¹⁰⁰ tn Regarding the use of the present tense ἐστιν (estin) and its implications for the dating of the Gospel of John, see the article by D. B. Wallace, “John 5,2 and the Date of the Fourth Gospel,” Bib 71 (1990): 177-205.

¹⁰¹ tn The site of the miracle is also something of a problem: προβατικῇ (probatikh) is usually taken as a reference to the Sheep Gate near the temple. Some (R. E. Brown and others) would place the word κολυμβήθρα (kolumbhqra) with προβατικῇ to read “in Jerusalem, by the Sheep Pool, there is (another pool) with the Hebrew name.” This would imply that there is reference to two pools in the context rather than only one. This does not seem necessary (although it is a grammatical possibility). The gender of the words does not help since both are feminine (as is the participle ἐπιλεγομένη [epilegomenh]). Note however that Brown’s suggestion would require a feminine word to be supplied (for the participle ἐπιλεγομένη to modify). The traditional understanding of the phrase as a reference to the Sheep Gate near the temple appears more probably correct.

¹⁰² tc Some mss (א [L] 33 it) read Bethzatha, while others read Bethsaida (Ì^[66],75 B T W^s [Ψ] pc vg); codex D has Belzetha. A lot of controversy has surrounded the name of the pool itself: The reading of the Byzantine (or majority) text (A C Θ 078 Ë^1,13 Ï), Bethesda, has been virtually discarded by scholars in favor of what is thought to be the more primitive Bethzatha, even though many recent translations continue to employ Bethesda, the traditional reading. The latter is attested by Josephus as the name of a quarter of the city near the northeast corner of the temple area. He reports that the Syrian Legate Cestius burned this suburb in his attack on Jerusalem in October a.d. 68 (J. W. 2.19.4 [2.530]). However, there is some new archaeological evidence for this problem. 3Q15 (Copper Scroll) from Qumran seems to indicate that in the general area of the temple, on the eastern hill of Jerusalem, a treasure was buried in Bet áEsdatayin, in the pool at the entrance to the smaller basin. The name of the region or pool itself seems then to have been Bet ᾿Esda, “house of the flowing.” It appears with the dual ending in the scroll because there were two basins. Bethesda seems to be an accurate Greek rendition of the name, while J. T. Milik suggests Bethzatha is a rendition of the Aramaic intensive plural Bet áEsdata (DJDJ 3, 271). As for the text of John 5:2, the fundamental problems with the Bethesda reading are that it looks motivated (with an edifying Semitic etymology, meaning “House of Mercy” [TCGNT 178]), and is minimally attested. Apart from the Copper Scroll, the evidence for Bethesda is almost entirely shut up to the Byzantine text (C being the most notable exception, but it often has Byzantine encroachments). On the one hand, this argues the Byzantine reading here had ancient, semitic roots; on the other hand, since both readings are attested as historically accurate, a decision has to be based on the better witnesses. The fact that there are multiple readings here suggests that the original was not well understood. Which reading best explains the rise of the others? It seems that Bethzatha is the best choice.

sn On the location of the pool called Bethzatha, the double-pool of St. Anne is the probable site, and has been excavated; the pools were trapezoidal in shape, 165 ft (49.5 m) wide at one end, 220 ft (66 m) wide at the other, and 315 ft (94.5 m) long, divided by a central partition. There were colonnades (rows of columns) on all 4 sides and on the partition, thus forming the five covered walkways mentioned in John 5:2. Stairways at the corners permitted descent to the pool.

¹⁰³ tn Grk “in Hebrew.”

¹⁰⁴ tn Or “porticoes,” or “colonnades”; Grk “stoas.”

sn The pool had five porticoes. These were covered walkways formed by rows of columns supporting a roof and open on the side facing the pool. People could stand, sit, or walk on these colonnaded porches, protected from the weather and the heat of the sun.

¹⁰⁵ tc The majority of later mss (C³ Θ Ψ 078 Ë^1,13 Ï) add the following to 5:3: “waiting for the moving of the water. 5:4 For an angel of the Lord went down and stirred up the water at certain times. Whoever first stepped in after the stirring of the water was healed from whatever disease which he suffered.” Other mss include only v. 3b (A^c D 33 lat) or v. 4 (A L it). Few textual scholars today would accept the authenticity of any portion of vv. 3b-4, for they are not found in the earliest and best witnesses (Ì^66,75 א B C* T pc co), they include un-Johannine vocabulary and syntax, several of the mss that include the verses mark them as spurious (with an asterisk or obelisk), and because there is a great amount of textual diversity among the witnesses that do include the verses. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

¹⁰⁶ tn Grk “who had had thirty-eight years in his disability.”

¹⁰⁷ tn Or “knew.”

¹⁰⁸ tn Grk “he.” The referent (the man) has been specified in the translation for clarity.

¹⁰⁹ tn Or “Lord.” The Greek κύριος (kurios) means both “Sir” and “Lord.” In this passage the paralytic who was healed by Jesus never acknowledges Jesus as Lord – he rather reports Jesus to the authorities.

¹¹⁰ tn Grk “while I am going.”

¹¹¹ tn Grk “another.”

¹¹² tn The word “there” is not in the Greek text but is implied.

¹¹³ tn Or “pallet,” “mattress,” “cot,” or “stretcher.” Some of these items, however, are rather substantial (e.g., “mattress”) and would probably give the modern English reader a false impression.

¹¹⁴ tn Grk “became well.”

¹¹⁵ tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in the previous verse.

¹¹⁶ tn Grk “Now it was Sabbath on that day.”

sn This is a parenthetical note by the author.

¹¹⁷ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. Here the author refers to the Jewish authorities or leaders in Jerusalem. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9).

¹¹⁸ tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in v. 8.

¹¹⁹ tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in v. 8.

¹²⁰ tc While a number of mss, especially the later ones (A^c C³ D Θ Ψ Ë^1,13 33 Ï latt sy), include the words τον κραβ(β)ατ(τ)ον σου (ton krab(b)at(t)on sou, “your mat”) here, the earliest and best (Ì^66,75 א B C* L) do not. Nevertheless, in the translation, it is necessary to supply the words due to the demands of English style, which does not typically allow for understood or implied direct objects as Greek does.

¹²¹ tn Grk “Pick up and walk”; the object (the mat) is implied but not repeated.

¹²² tn Since this is a prohibition with a present imperative, the translation “stop sinning” is sometimes suggested. This is not likely, however, since the present tense is normally used in prohibitions involving a general condition (as here) while the aorist tense is normally used in specific instances. Only when used opposite the normal usage (the present tense in a specific instance, for example) would the meaning “stop doing what you are doing” be appropriate.

¹²³ tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.

¹²⁴ sn Note the plural phrase these things which seems to indicate that Jesus healed on the Sabbath more than once (cf. John 20:30). The synoptic gospels show this to be true; the incident in 5:1-15 has thus been chosen by the author as representative.

¹²⁵ tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.

¹²⁶ tn Or “harassing.”

¹²⁷ tc ‡ Most witnesses (Ì⁶⁶ A D L Θ Ψ Ë^1,13 33 Ï latt co) have ᾿Ιησοῦς (Ihsou", “Jesus”) here, while generally better witnesses (Ì⁷⁵ א B W {0141} 892 1241 pbo) lack the name. Although it is possible that Alexandrian scribes deleted the name due to proclivities to prune, this is not as likely as other witnesses adding it for clarification, especially since multiple strands of the Alexandrian text are represented in the shorter reading. NA²⁷ places the word in brackets, indicating some doubts as to authenticity.

¹²⁸ tn Grk “answered.”

¹²⁹ sn “My Father is working until now, and I too am working.” What is the significance of Jesus’ claim? A preliminary understanding can be obtained from John 5:18, noting the Jewish authorities’ response and the author’s comment. They sought to kill Jesus, because not only was he breaking the Sabbath, but he was also calling God his own Father, thus making himself equal with God. This must be seen in the context of the relation of God to the Sabbath rest. In the commandment (Exod 20:11) it is explained that “In six days the Lord made the heavens and the earth…and rested on the seventh day; therefore the Lord blessed the Sabbath day and made it holy.” Philo, based on the LXX translation of Exod 20:11, denied outright that God had ever ceased his creative activity. And when Rabban Gamaliel II, R. Joshua, R. Eleazar ben Azariah, and R. Akiba were in Rome, ca. a.d. 95, they gave as a rebuttal to sectarian arguments evidence that God might do as he willed in the world without breaking the Sabbath because the entire world was his private residence. So even the rabbis realized that God did not really cease to work on the Sabbath: Divine providence remained active on the Sabbath, otherwise, all nature and life would cease to exist. As regards men, divine activity was visible in two ways: Men were born and men died on the Sabbath. Since only God could give life and only God could deal with the fate of the dead in judgment, this meant God was active on the Sabbath. This seems to be the background for Jesus’ words in 5:17. He justified his work of healing on the Sabbath by reminding the Jewish authorities that they admitted God worked on the Sabbath. This explains the violence of the reaction. The Sabbath privilege was peculiar to God, and no one was equal to God. In claiming the right to work even as his Father worked, Jesus was claiming a divine prerogative. He was literally making himself equal to God, as 5:18 goes on to state explicitly for the benefit of the reader who might not have made the connection.

¹³⁰ tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.

¹³¹ tn Grk “answered and said to them.”

¹³² tn Grk “Truly, truly, I say to you.”

¹³³ tn Grk “nothing from himself.”

¹³⁴ tn Grk “that one”; the referent (the Father) has been specified in the translation for clarity.

¹³⁵ sn What works does the Son do likewise? The same that the Father does – and the same that the rabbis recognized as legitimate works of God on the Sabbath (see note on working in v. 17). (1) Jesus grants life (just as the Father grants life) on the Sabbath. But as the Father gives physical life on the Sabbath, so the Son grants spiritual life (John 5:21; note the “greater things” mentioned in v. 20). (2) Jesus judges (determines the destiny of people) on the Sabbath, just as the Father judges those who die on the Sabbath, because the Father has granted authority to the Son to judge (John 5:22-23). But this is not all. Not only has this power been granted to Jesus in the present; it will be his in the future as well. In v. 28 there is a reference not to spiritually dead (only) but also physically dead. At their resurrection they respond to the Son as well.

¹³⁶ tn Grk “and makes them live.”

¹³⁷ tn Grk “the Son makes whomever he wants to live.”

¹³⁸ tn Or “condemn.”

¹³⁹ tn Or “given,” or “handed over.”

¹⁴⁰ tn Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).

¹⁴¹ tn Grk “Truly, truly, I say to you.”

¹⁴² tn Or “obeys.”

¹⁴³ tn Or “word.”

¹⁴⁴ tn Grk “and does not come into judgment.”

¹⁴⁵ tn Grk “Truly, truly, I say to you.”

¹⁴⁶ tn Grk “an hour.”

¹⁴⁷ tn Grk “him.”

¹⁴⁸ tn Grk “authority to judge.”

¹⁴⁹ tn Grk “an hour.”

¹⁵⁰ tn Or “a resurrection resulting in judgment.”

¹⁵¹ tn Grk “nothing from myself.”

¹⁵² tn Or “righteous,” or “proper.”

¹⁵³ tn That is, “the will of the Father who sent me.”

¹⁵⁴ sn To whom does another refer? To John the Baptist or to the Father? In the nearer context, v. 33, it would seem to be John the Baptist. But v. 34 seems to indicate that Jesus does not receive testimony from men. Probably it is better to view v. 32 as identical to v. 37, with the comments about the Baptist as a parenthetical digression.

¹⁵⁵ sn John refers to John the Baptist.

¹⁵⁶ tn Or “I do not receive.”

¹⁵⁷ sn He was a lamp that was burning and shining. Sir 48:1 states that the word of Elijah was “a flame like a torch.” Because of the connection of John the Baptist with Elijah (see John 1:21 and the note on John’s reply, “I am not”), it was natural for Jesus to apply this description to John.

¹⁵⁸ tn Grk “for an hour.”

¹⁵⁹ tn Or “works.”

¹⁶⁰ tn Grk “complete, which I am now doing”; the referent of the relative pronoun has been specified by repeating “deeds” from the previous clause.

¹⁶¹ tn The word “people” is not in the Greek text, but is supplied to clarify that the following verbs (“heard,” “seen,” “have residing,” “do not believe”) are second person plural.

¹⁶² sn You people have never heard his voice nor seen his form at any time. Compare Deut 4:12. Also see Deut 5:24 ff., where the Israelites begged to hear the voice no longer – their request (ironically) has by this time been granted. How ironic this would be if the feast is Pentecost, where by the 1st century a.d. the giving of the law at Sinai was being celebrated.

¹⁶³ tn Or “Study the scriptures thoroughly” (an imperative). For the meaning of the verb see G. Delling, TDNT 2:655-57.

¹⁶⁴ 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.”

¹⁶⁵ tn The words “same scriptures” are not in the Greek text, but are supplied to clarify the referent (“these”).

¹⁶⁶ tn Or “I do not receive.”

¹⁶⁷ tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).

¹⁶⁸ tn Grk “from men,” but in a generic sense; both men and women are implied here.

¹⁶⁹ 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.

¹⁷⁰ tn Or “you do not receive.”

¹⁷¹ tn Or “you will receive.”

¹⁷² tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).

¹⁷³ tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).

¹⁷⁴ tc Several early and important witnesses (Ì^66,75 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 mss, has the name ({א A D L Θ Ψ 33 Ï}). Internally, it could be argued that the name of God was not used here, in keeping with the NT practice of suppressing the name of God at times for rhetorical effect, drawing the reader inexorably to the conclusion that the one being spoken of is God himself. On the other hand, never is ὁ μόνος (Jo mono") used absolutely in the NT (i.e., without a noun or substantive with it), and always the subject of the adjunct is God (cf. Matt 24:36; John 17:3; 1 Tim 6:16). What then is to explain the shorter reading? In uncial script, with θεοῦ written as a nomen sacrum, envisioning accidental omission of the name by way of homoioteleuton requires little imagination, largely because of the succession of words ending in -ου: toumonouqMuou. It is thus preferable to retain the word in the text.

¹⁷⁵ 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.

¹⁷⁶ tn Grk “For if.”

¹⁷⁷ tn Grk “that one” (“he”); the referent (Moses) has been specified in the translation for clarity.