¹ tn Heb “lay down with his fathers.”

² tn Heb “fathers” (also in vv. 10, 12, 19).

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 The parallel account in 2 Kgs 8:16-24 has the variant spelling “Jehoram.”

⁵ sn A number of times in 2 Chronicles “Israel” is used instead of the more specific “Judah”; see 2 Chr 12:6; 23:2). In the interest of consistency some translations (e.g., NAB, NRSV) substitute “Judah” for “Israel” here.

⁶ tn Heb “and Jehoram arose over the kingdom of his father and strengthened himself.”

⁷ tn Heb “and he killed all his brothers with the sword.”

⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁹ tn Heb “he walked in the way of the kings of Israel, just as the house of Ahab did, for the daughter of Ahab was his wife.”

¹⁰ tn Heb “in the eyes of.”

¹¹ tn Heb “house.”

¹² tn Or “covenant.”

¹³ tn Heb “which he made to David, just as he had promised to give him and his sons a lamp all the days.” Here “lamp” is metaphorical, symbolizing the Davidic dynasty.

¹⁴ tn Heb “his”; the referent (Jehoram) has been specified in the translation for clarity and for stylistic reasons.

¹⁵ tn Heb “in his days Edom rebelled from under the hand of Judah and enthroned a king over them.”

¹⁶ tc Heb “and he arose at night and defeated Edom, who had surrounded him, and the chariot officers.” The Hebrew text as it stands gives the impression that Jehoram was surrounded and launched a victorious nighttime counterattack. Yet v. 10 goes on to state that the Edomite revolt was successful. The translation above assumes an emendation of the Hebrew text. Adding a third masculine singular pronominal suffix to the accusative sign before Edom (reading אֹתוֹ [’oto, “him”] instead of just אֶת [’et]) and taking Edom as the subject of verbs allows one to translate the verse in a way that is more consistent with the context, which depicts an Israelite defeat, not victory. See also 2 Kgs 8:21.

¹⁷ tn Heb “and Edom rebelled from under the hand of Judah until this day.”

¹⁸ tn Or “from Jehoram’s control”; Heb “from under his hand.” The pronominal suffix may refer to Judah in general or, more specifically, to Jehoram.

¹⁹ tn Heb “he.” This pronoun could refer to Judah, but the context focuses on Jehoram’s misdeeds. See especially v. 11.

²⁰ tn Heb “and he caused the residents of Jerusalem to commit adultery.” In this context spiritual unfaithfulness to the Lord is in view rather than physical adultery.

²¹ tn Heb “and drove Judah away.”

²² tn Heb “he”; the referent (Jehoram) has been specified in the translation for clarity and for stylistic reasons.

²³ tn Heb “Because you…” In the Hebrew text this lengthy sentence is completed in vv. 14-15. Because of its length and complexity (and the tendency of contemporary English to use shorter sentences), the translation has divided it up into several English sentences.

²⁴ tn Heb “walked in the ways.”

²⁵ tn Heb “in the ways of.”

²⁶ tn Heb “and you walked in the way of the kings of Israel and caused Judah and the residents of Jerusalem to commit adultery, like the house of Ahab causes to commit adultery.”

²⁷ tn Heb “the house of your father.”

²⁸ tn Heb “to strike with a great striking.”

²⁹ tn Heb “and you [will have] a serious illness, an illness of the intestines until your intestines come out because of the illness days upon days.”

³⁰ tn Heb “the spirit of the Philistines.”

³¹ tn Heb “broke it up.”

³² tn Heb “all the property which was found in the house of the king.”

³³ tn Heb “in his intestines with an illness [for which] there was no healer.”

³⁴ tn Heb “and it was to days from days, and about the time of the going out of the end for the days, two, his intestines came out with his illness and he died in severe illness.”

³⁵ tn Heb “and his people did not make for him a fire, like the fire of his fathers.”

³⁶ tn Heb “and he went without desire.”

³⁷ sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.

³⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

³⁹ tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).

⁴⁰ tn On this term BDAG 2 s.v. ἄβυσσος 2 states, “netherworld, abyss, esp. the abode of the dead Ro 10:7 (Ps 106:26) and of demons Lk 8:31; dungeon where the devil is kept Rv 20:3; abode of the θηρίον, the Antichrist 11:7; 17:8; of ᾿Αβαδδών (q.v.), the angel of the underworld 9:11…φρέαρ τῆς ἀ. 9:1f; capable of being sealed 9:1; 20:1, 3.”

⁴¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁴² tn Grk “the shaft,” but since this would be somewhat redundant in English, the pronoun “it” is used here.

⁴³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁴⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁴⁵ tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”

⁴⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁴⁷ tn The dative indirect object (αὐταῖς, autais) was converted into the subject (“they”) as this more closely approximates English usage. The following ἵ῞να (Jina) is taken as substantival, introducing a direct object clause. In this case, because it is reported speech, the ἵνα is similar to the declarative ὅτι (Joti).

⁴⁸ tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.

⁴⁹ tn The article τῶν (twn) has been translated as a possessive pronoun here (ExSyn 215).

⁵⁰ tn Grk “It was not permitted to them”; the referent (the locusts) has been specified in the translation for clarity.

⁵¹ tn The word “permission” is not in the Greek text, but is implied.

⁵² tn The two ἵνα (Jina) clauses of 9:5 are understood to be functioning as epexegetical or complementary clauses related to ἐδόθη (edoqh).

⁵³ tn On this term BDAG 168 s.v. βασανισμός states, “1. infliction of severe suffering or pain associated with torture or torment, tormenting, torture Rv 9:5b. – 2. the severe pain experienced through torture, torment vs. 5a; 14:11; 18:10, 15; (w. πένθος) vs. 7.”

⁵⁴ tn The pronoun “them” is not in the Greek text but is picked up from the previous clause.

⁵⁵ tn Grk “like the torture,” but this is redundant in contemporary English.

⁵⁶ tn Grk “a man”; but ἄνθρωπος (anqrwpo") is used here in an individualized sense without being limited to the male gender.

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

⁵⁸ tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.

⁵⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

⁶⁰ tn The phrase “not be able to” was used in the translation to emphasize the strong negation (οὐ μή, ou mh) in the Greek text.

⁶¹ tn Here καί (kai) has been translated as “now” to indicate the introduction of the description of the locusts, which is somewhat parenthetical in the narrative.

⁶² tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁶³ tn The translation attempts to bring out the double uncertainty in this clause in the Greek text, involving both the form (ὡς στέφανοι, Jw" stefanoi, “like crowns”) and the material (ὅμοιοι χρυσῷ, {omoioi crusw, “similar to gold”).

⁶⁴ tn Or “human faces.” The Greek term ἄνθρωπος (anqrwpos) is often used in a generic sense, referring to both men and women. However, because “women’s hair” in the next clause suggests a possible gender distinction here, “men’s” was retained.

⁶⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁶⁶ tn Or perhaps, “scales like iron breastplates” (RSV, NRSV) although the Greek term θώραξ (qwrax) would have to shift its meaning within the clause, and elsewhere in biblical usage (e.g., Eph 6:14; 1 Thess 5:8) it normally means “breastplate.” See also L&N 8.38.

⁶⁷ tn In the Greek text there is a shift to the present tense here; the previous verbs translated “had” are imperfects.

⁶⁸ tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”

⁶⁹ sn Both the Hebrew Abaddon and the Greek Apollyon mean “Destroyer.”

⁷⁰ tn Grk “behold.” Here ἰδού (idou) has been translated as “but” to indicate the contrast present in the context.

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

⁷² tc ‡ Several key mss (Ì⁴⁷ א¹ A 0207 1611 2053 2344 pc lat sy^h co) lack the word τεσσάρων (tessarwn, “four”) before κεράτων (keratwn, “horns”). The word seems to have been added by scribes because a “horned” altar (described in the OT [Exod 30:2, 10]) could have only four “horns” or projections at the corners. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

⁷³ tn Grk “having.”

⁷⁴ tn On λῦσον (luson) BDAG 606-7 s.v. λύω 2 states, “set free, loose, untie – a. lit. a pers., animal, or thing that is bound or tied…Angels that are bound Rv 9:14f.”

⁷⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁷⁶ tn The Greek article τήν (thn) has been translated with demonstrative force here.

⁷⁷ tn The Greek term καί (kai) has not been translated here and before the following term “month” since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

⁷⁸ tn Grk “so that they might kill,” but the English infinitive is an equivalent construction to indicate purpose here.

⁷⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁸⁰ tn Grk “twenty thousand of ten thousands.”

⁸¹ tn Here καί (kai) has been translated as “now” to indicate the introduction of the description of the horses and riders, which is somewhat parenthetical in the narrative.

⁸² tn Grk “and those seated on them.”

⁸³ tn Grk “the vision”; the Greek article has been translated as a possessive pronoun (ExSyn 215).

⁸⁴ tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”

⁸⁵ tn On this term BDAG 1022 s.v. ὑακίνθινος states, “hyacinth-colored, i.e. dark blue (dark red?) w. πύρινος Rv 9:17.”

⁸⁶ tn On this term BDAG 446 s.v. θειώδης states, “sulphurous Rv 9:17.”

⁸⁷ sn The colors of the riders’ breastplates parallel the three plagues of fire, smoke, and sulfur in v. 18.

⁸⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁸⁹ tn Traditionally, “brimstone.”

⁹⁰ tn The phrase ἐκ τοῦ πυρὸς καὶ τοῦ καπνοῦ καὶ τοῦ θείου τοῦ ἐκπορευομένου ἐκ τῶν στομάτων αὐτῶν (“by the fire, the smoke, and the sulfur that came out of their mouths”) is taken as epexegetical (explanatory) to the phrase τῶν τριῶν πληγῶν τούτων (“these three plagues”).

⁹¹ tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”

⁹² tn Grk “is.”

⁹³ tn The word “made” is not in the Greek text but is implied.

⁹⁴ tn The Greek conjunction καί (kai) has not been translated here or before the following materials in this list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

⁹⁵ tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation, with “furthermore” used to indicate a continuation of the preceding.

⁹⁶ tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”

⁹⁷ tn Heb “twenty cubits…ten cubits” (so NAB, NRSV). These dimensions (“thirty feet long and fifteen feet wide”) can hardly be referring to the scroll when unrolled since that would be all out of proportion to the normal ratio, in which the scroll would be 10 to 15 times as long as it was wide. More likely, the scroll is 15 feet thick when rolled, a hyperbole expressing the enormous amount and the profound significance of the information it contains.

⁹⁸ tn The Hebrew word translated “curse” (אָלָה, ’alah) alludes to the covenant sanctions that attend the violation of God’s covenant with Israel (cf. Deut 29:12, 14, 20-21).

⁹⁹ sn Stealing and swearing falsely (mentioned later in this verse) are sins against mankind and God respectively and are thus violations of the two major parts of the Ten Commandments. These two stipulations (commandments 8 and 3) represent the whole law.

¹⁰⁰ tn See the note on the expression “angelic messenger” in 1:9.

¹⁰¹ tn Heb “[This is] the ephah.” An ephah was a liquid or solid measure of about a bushel (five gallons or just under twenty liters). By metonymy it refers here to a measuring container (probably a basket) of that quantity.

¹⁰² tc The LXX and Syriac read עֲוֹנָם (’avonam, “their iniquity,” so NRSV; NIV similar) for the MT עֵינָם (’enam, “their eye”), a reading that is consistent with the identification of the woman in v. 8 as wickedness, but one that is unnecessary. In 4:10 the “eye” represented divine omniscience and power; here it represents the demonic counterfeit.

¹⁰³ sn Here two women appear as the agents of the Lord because the whole scene is feminine in nature. The Hebrew word for “wickedness” in v. 8 (רִשְׁעָה) is grammatically feminine, so feminine imagery is appropriate throughout.

¹⁰⁴ tn Heb “house” (so NIV, NRSV, CEV).

¹⁰⁵ sn The land of Babylonia (Heb “the land of Shinar”) is another name for Sumer and Akkad, where Babylon was located (Gen 10:10). Babylon throughout the Bible symbolizes the focus of anti-God sentiment and activity (Gen 11:4; 14:1; Isa 13–14; 47:1-3; Jer 50–51; Rev 14:8; 17:1, 5, 18; 18:21).

¹⁰⁶ sn The Mount of Olives is a hill running north to south about 1.8 mi (3 km) long, lying east of Jerusalem across the Kidron Valley. It was named for the large number of olive trees that grew on it.

¹⁰⁷ tn An ingressive sense for the imperfect fits well here following the aorist participle.

¹⁰⁸ tn Or “The scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

¹⁰⁹ sn See the note on Pharisees in 1:24.

¹¹⁰ tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.

¹¹¹ sn An allusion to Lev 20:10 and Deut 22:22-24.

¹¹² sn The accusers themselves subtly misrepresented the law. The Mosaic law stated that in the case of adultery, both the man and woman must be put to death (Lev 20:10, Deut 22:22), but they mentioned only such women.

¹¹³ tn Grk “so that they could accuse.”

¹¹⁴ sn This is a parenthetical note by the author of 7:53–8:11.

¹¹⁵ tn Or possibly “Jesus bent down and wrote an accusation on the ground with his finger.” The Greek verb καταγράφω (katagrafw) may indicate only the action of writing on the ground by Jesus, but in the overall context (Jesus’ response to the accusation against the woman) it can also be interpreted as implying that what Jesus wrote was a counteraccusation against the accusers (although there is no clue as to the actual content of what he wrote, some scribes added “the sins of each one of them” either here or at the end of v. 8 [U 264 700 al]).

¹¹⁶ tn Or “he straightened up.”

¹¹⁷ tn Grk “and said to them.”

¹¹⁸ tn Or “sinless.”

¹¹⁹ tn Here καί (kai) has been translated as “Then” to indicate the implied sequence of events within the narrative. Greek style often begins sentences or clauses with “and,” but English style generally does not.

¹²⁰ tn Or “beginning from the eldest.”

¹²¹ tn Or “straightened up.”

¹²² sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.

¹²³ tc The earliest and best mss do not contain 7:53–8:11 (see note on 7:53).

¹²⁴ tn Grk “Then again Jesus spoke to them saying.”

¹²⁵ sn The theory proposed by F. J. A. Hort (The New Testament in the Original Greek, vol. 2, Introduction; Appendix, 87-88), that the backdrop of 8:12 is the lighting of the candelabra in the court of women, may offer a plausible setting to the proclamation by Jesus that he is the light of the world. The last time that Jesus spoke in the narrative (assuming 7:53-8:11 is not part of the original text, as the textual evidence suggests) is in 7:38, where he was speaking to a crowd of pilgrims in the temple area. This is where he is found in the present verse, and he may be addressing the crowd again. Jesus’ remark has to be seen in view of both the prologue (John 1:4, 5) and the end of the discourse with Nicodemus (John 3:19-21). The coming of Jesus into the world provokes judgment: A choosing up of sides becomes necessary. The one who comes to the light, that is, who follows Jesus, will not walk in the darkness. The one who refuses to come, will walk in the darkness. In this contrast, there are only two alternatives. So it is with a person’s decision about Jesus. Furthermore, this serves as in implicit indictment of Jesus’ opponents, who still walk in the darkness, because they refuse to come to him. This sets up the contrast in chap. 9 between the man born blind, who receives both physical and spiritual sight, and the Pharisees (John 9:13, 15, 16) who have physical sight but remain in spiritual darkness.

¹²⁶ tn The double negative οὐ μή (ou mh) is emphatic in 1st century Hellenistic Greek.

¹²⁷ sn See the note on Pharisees in 1:24.

¹²⁸ tn Grk “Then the Pharisees said to him.”

¹²⁹ sn Compare the charge You testify about yourself; your testimony is not true! to Jesus’ own statement about his testimony in 5:31.

¹³⁰ tn Grk “Jesus answered and said to them.”

¹³¹ tn The word “people” is supplied in the translation to indicate that the pronoun (“you”) and verb (“do not know”) in Greek are plural.

¹³² sn You people do not know where I came from or where I am going. The ignorance of the religious authorities regarding Jesus’ origin works on two levels at once: First, they thought Jesus came from Galilee (although he really came from Bethlehem in Judea) and second, they did not know that he came from heaven (from the Father), and this is where he would return. See further John 7:52.

¹³³ tn The word “people” is supplied in the translation to indicate that the pronoun and verb (“judge”) in Greek are plural.

¹³⁴ tn Or “judge according to external things”; Grk “according to the flesh.” These translations are given by BDAG 916 s.v. σάρξ 5.

¹³⁵ sn What is the meaning of Jesus’ statement “I do not judge anyone”? It is clear that Jesus did judge (even in the next verse). The point is that he didn’t practice the same kind of judgment that the Pharisees did. Their kind of judgment was condemnatory. They tried to condemn people. Jesus did not come to judge the world, but to save it (3:17). Nevertheless, and not contradictory to this, the coming of Jesus did bring judgment, because it forced people to make a choice. Would they accept Jesus or reject him? Would they come to the light or shrink back into the darkness? As they responded, so were they judged – just as 3:19-21 previously stated. One’s response to Jesus determines one’s eternal destiny.

¹³⁶ tn Grk “my judgment is true.”

¹³⁷ tn The phrase “when I judge” is not in the Greek text, but is implied by the context.

¹³⁸ tn The phrase “do so together” is not in the Greek text, but is implied by the context.

¹³⁹ sn An allusion to Deut 17:6.

¹⁴⁰ tn Grk “I am the one who testifies about myself.”

¹⁴¹ tn Grk “Then they were saying to him.” The imperfect verb has been translated with ingressive force here because of the introduction of a new line of questioning by the Pharisees. Jesus had just claimed his Father as a second witness; now his opponents want to know who his father is.

¹⁴² sn If you knew me you would know my Father too. Jesus’ reply is based on his identity with the Father (see also John 1:18; 14:9).

¹⁴³ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

¹⁴⁴ tn The term γαζοφυλάκιον (gazofulakion) can be translated “treasury” or “treasure room” in this context. BDAG 186 s.v. 1 notes, “It can be taken in this sense J 8:20 (sing.) in (or at) the treasury.” BDAG 186 s.v. 2 argues that the occurrences of this word in the synoptic gospels also refer to the treasury: “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.

sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200), 6.5.2 (6.282); Ant. 19.6.1 (19.294); and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Mark 12:41; Luke 21:1).

¹⁴⁵ tn Grk “the temple.”

¹⁴⁶ tn Grk “his hour.”

¹⁴⁷ sn This is a parenthetical note by the author.

¹⁴⁸ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

¹⁴⁹ tn The expression οὖν πάλιν (oun palin) indicates some sort of break in the sequence of events, but it is not clear how long. The author does not mention the interval between 8:12-20 and this next recorded dialogue. The feast of Tabernacles is past, and the next reference to time is 10:22, where the feast of the Dedication is mentioned. The interval is two months, and these discussions could have taken place at any time within that interval, as long as one assumes something of a loose chronological framework. However, if the material in the Fourth Gospel is arranged theologically or thematically, such an assumption would not apply.

¹⁵⁰ tn Grk “you will seek me.”

¹⁵¹ tn The expression ἐν τῇ ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε (en th Jamartia Jumwn apoqaneisqe) is similar to an expression found in the LXX at Ezek 3:18, 20 and Prov 24:9. Note the singular of ἁμαρτία (the plural occurs later in v. 24). To die with one’s sin unrepented and unatoned would be the ultimate disaster to befall a person. Jesus’ warning is stern but to the point.

¹⁵² 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. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the Jewish authorities or leaders in Jerusalem. It was the Pharisees who had begun this line of questioning in John 8:13, and there has been no clear change since then in the identity of Jesus’ opponents.

¹⁵³ tn The imperfect verb has been translated with ingressive force (“began to say”) because the comments that follow were occasioned by Jesus’ remarks in the preceding verse about his upcoming departure.

¹⁵⁴ tn Grk “And he said to them.”

¹⁵⁵ tn The word “people” is supplied in English to clarify the plural Greek pronoun and verb.

¹⁵⁶ tn Grk “thus I said to you.”

¹⁵⁷ tn Grk “unless you believe that I am.” In this context there is an implied predicate nominative (“he”) following the “I am” phrase. What Jesus’ hearers had to acknowledge is that he was who he claimed to be, i.e., the Messiah (cf. 20:31). This view is also reflected in English translations like NIV (“if you do not believe that I am the one I claim to be”), NLT (“unless you believe that I am who I say I am”), and CEV (“if you don’t have faith in me for who I am”). For a different view that takes this “I am” and the one in 8:28 as nonpredicated (i.e., absolute), see R. E. Brown, John (AB), 1:533-38. Such a view refers sees the nonpredicated “I am” as a reference to the divine Name revealed in Exod 3:14, and is reflected in English translations like NAB (“if you do not believe that I AM, you will die in your sins”) and TEV (“you will die in your sins if you do not believe that ‘I Am Who I Am’”).

sn See the note on Christ in 1:20.

¹⁵⁸ tn Grk “Jesus said to them.”

¹⁵⁹ tn Or “I have many things to pronounce in judgment about you.” The two Greek infinitives could be understood as a hendiadys, resulting in one phrase.

¹⁶⁰ tn Grk “the one”; the referent (the Father) has been specified in the translation for clarity.

¹⁶¹ tn Grk “true” (in the sense of one who always tells the truth).

¹⁶² tn Grk “and what things I have heard from him, these things I speak to the world.”

¹⁶³ sn They did not understand…about his Father is a parenthetical note by the author. This type of comment, intended for the benefit of the reader, is typical of the “omniscient author” convention adopted by the author, who is writing from a postresurrection point of view. He writes with the benefit of later knowledge that those who originally heard Jesus’ words would not have had.

¹⁶⁴ tn Grk “Then Jesus said to them” (the words “to them” are not found in all mss).

¹⁶⁵ tn Grk “that I am.” See the note on this phrase in v. 24.

¹⁶⁶ tn Grk “I do nothing from myself.”

¹⁶⁷ tn Grk “but just as the Father taught me, these things I speak.”

¹⁶⁸ tn That is, “he has not abandoned me.”

¹⁶⁹ tn The word “people” is not in the Greek text, but is supplied for clarity and smoothness in the translation.

¹⁷⁰ tn Grk “to the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory (i.e., “Judeans”), the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9; also BDAG 479 s.v. ᾿Ιουδαῖος 2.e.) Here the phrase refers to the Jewish people in Jerusalem who had been listening to Jesus’ teaching in the temple and had believed his claim to be the Messiah, hence, “those Judeans who had believed him.” The term “Judeans” is preferred here to the more general “people” because the debate concerns descent from Abraham (v. 33).

¹⁷¹ tn Grk “If you continue in my word.”

¹⁷² tn Or “truly.”

¹⁷³ tn Or “the truth will release you.” The translation “set you free” or “release you” (unlike the more traditional “make you free”) conveys more the idea that the hearers were currently in a state of slavery from which they needed to be freed. The following context supports precisely this idea.

sn The statement the truth will set you free is often taken as referring to truth in the philosophical (or absolute) sense, or in the intellectual sense, or even (as the Jews apparently took it) in the political sense. In the context of John’s Gospel (particularly in light of the prologue) this must refer to truth about the person and work of Jesus. It is saving truth. As L. Morris says, “it is the truth which saves men from the darkness of sin, not that which saves them from the darkness of error (though there is a sense in which men in Christ are delivered from gross error)” (John [NICNT], 457).

¹⁷⁴ tn Grk “We are the seed” (an idiom).

¹⁷⁵ tn Grk “They answered to him.”

¹⁷⁶ tn Or “How is it that you say.”

¹⁷⁷ tn Grk “Truly, truly, I say to you.”

¹⁷⁸ tn Or “who commits.” This could simply be translated, “everyone who sins,” but the Greek is more emphatic, using the participle ποιῶν (poiwn) in a construction with πᾶς (pas), a typical Johannine construction. Here repeated, continuous action is in view. The one whose lifestyle is characterized by repeated, continuous sin is a slave to sin. That one is not free; sin has enslaved him. To break free from this bondage requires outside (divine) intervention. Although the statement is true at the general level (the person who continually practices a lifestyle of sin is enslaved to sin) the particular sin of the Jewish authorities, repeatedly emphasized in the Fourth Gospel, is the sin of unbelief. The present tense in this instance looks at the continuing refusal on the part of the Jewish leaders to acknowledge who Jesus is, in spite of mounting evidence.

¹⁷⁹ tn See the note on the word “slaves” in 4:51.

¹⁸⁰ tn Or “household.” The Greek work οἰκία (oikia) can denote the family as consisting of relatives by both descent and marriage, as well as slaves and servants, living in the same house (more the concept of an “extended family”).

¹⁸¹ sn Jesus’ point is that while a slave may be part of a family or household, the slave is not guaranteed a permanent place there, while a son, as a descendant or blood relative, will always be guaranteed a place in the family (remains forever).

¹⁸² tn Or “Son.” The question is whether “son” is to be understood as a direct reference to Jesus himself, or as an indirect reference (a continuation of the generic illustration begun in the previous verse).

¹⁸³ tn Grk “seed” (an idiom).

¹⁸⁴ tn Grk “you are seeking.”

¹⁸⁵ tn Grk “my word.”

¹⁸⁶ tn Or “finds no place in you.” The basic idea seems to be something (in this case Jesus’ teaching) making headway or progress where resistance is involved. See BDAG 1094 s.v. χωρέω 2.

¹⁸⁷ tc The first person pronoun μου (mou, “my”) may be implied, especially if ὑμῶν (Jumwn, “your”) follows the second mention of “father” in this verse (as it does in the majority of mss); no doubt this implication gave rise to the reading μου found in most witnesses (א D Θ Ψ 0250 Ë^1,13 33 Ï it sy). No pronoun here is read by Ì^66,75 B C L 070 pc. This problem cannot be isolated from the second in the verse, however. See that discussion below.

¹⁸⁸ tn Grk “The things which I have seen with the Father I speak about.”

¹⁸⁹ tn Grk “and you.”

¹⁹⁰ tc A few significant witnesses lack ὑμῶν (Jumwn, “your”) here (Ì^66,75 B L W 070 pc), while the majority have the pronoun (א C D Θ Ψ 0250 Ë^1,13 33 565 892 Ï al lat sy). However, these mss do not agree on the placement of the pronoun: τοῦ πατρὸς ὑμῶν ποιεῖτε (tou patro" Jumwn poieite), τῷ πατρὶ ὑμῶν (tw patri Jumwn), and τῷ πατρὶ ὑμῶν ταῦτα (tw patri Jumwn tauta) all occur. If the pronoun is read, then the devil is in view and the text should be translated as “you are practicing the things you have heard from your father.” If it is not read, then the same Father mentioned in the first part of the verse is in view. In this case, ποιεῖτε should be taken as an imperative: “you [must] practice the things you have heard from the Father.” The omission is decidedly the harder reading, both because the contrast between God and the devil is now delayed until v. 41, and because ποιεῖτε could be read as an indicative, especially since the two clauses are joined by καί (kai, “and”). Thus, the pronoun looks to be a motivated reading. In light of the better external and internal evidence the omission is preferred.

¹⁹¹ tn Grk “They answered and said to him.”

¹⁹² tn Or “Our father is Abraham.”

¹⁹³ tn Grk “Jesus said to them.”

¹⁹⁴ tc Although most mss (C W Θ Ψ 0250 Ë^1,13 33 Ï) have the imperfect ἦτε (hte, “you were”) here, making this sentence a proper second class condition, the harder reading, ἐστε (este, “you are”), is found in the better witnesses (Ì^66,75 א B D L 070 pc lat).

¹⁹⁵ tc Some important mss (Ì⁶⁶ B* [700]) have the present imperative ποιεῖτε (poieite) here: “If you are Abraham’s children, then do,” while many others (א² C K L N Δ Ψ Ë^1,13 33 565 579 892 pm) add the contingent particle ἄν (an) to ἐποιεῖτε (epoieite) making it a more proper second class condition by Attic standards. The simple ἐποιεῖτε without the ἄν is the hardest reading, and is found in some excellent witnesses (Ì⁷⁵ א* B² D W Γ Θ 070 0250 1424 pm).

tn Or “you would do.”

¹⁹⁶ tn Grk “seeking.”

¹⁹⁷ tn Grk “has spoken to you.”

¹⁹⁸ tn The Greek word order is emphatic: “This Abraham did not do.” The emphasis is indicated in the translation by an exclamation point.

¹⁹⁹ tn The word “people” is not in the Greek text, but is supplied in English to clarify the plural Greek pronoun and verb.

²⁰⁰ tc ‡ Important and early witnesses (א B L W 070 it sy^s,p co) lack the conjunction here, while the earliest witnesses along with many others read οὖν (oun, “therefore”; Ì^66,75 C D Θ Ψ 0250 ˹³ 33 Ï). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the combined testimony of two early papyri for the conjunction is impressive, the reading seems to be a predictable scribal emendation. In particular, οὖν is frequently used with the plural of εἶπον (eipon, “they said”) in John (in this chapter alone, note vv. 13, 39, 48, 57, and possibly 52). On balance, it is probably best to consider the shorter reading as authentic, even though “Then” is virtually required in translation for English stylistic reasons. NA²⁷ has the conjunction in brackets, indicating some doubt as to its authenticity.

²⁰¹ tn Grk “him”; the referent (Jesus) is specified in the translation for clarity.

²⁰² sn We were not born as a result of immorality! is ironic, because Jesus’ opponents implied that it was not themselves but Jesus who had been born as a result of immoral behavior. This shows they did not know Jesus’ true origin and were not aware of the supernatural events surrounding his birth. The author does not even bother to refute the opponents’ suggestion but lets it stand, assuming his readers will know the true story.

²⁰³ tn Grk “Jesus said to them.”

²⁰⁴ tn Or “I came from God and have arrived.”

²⁰⁵ tn Grk “For I.” Here γάρ (gar) has not been translated.

²⁰⁶ tn Grk “from myself.”

²⁰⁷ tn Grk “that one” (referring to God).

²⁰⁸ tn Grk “you cannot hear,” but this is not a reference to deafness, but rather hearing in the sense of listening to something and responding to it.

²⁰⁹ tn Grk “my word.”

²¹⁰ tn The word “people” is supplied in the translation to clarify that the Greek pronoun and verb are plural.

²¹¹ tn Many translations read “You are of your father the devil” (KJV, ASV, RSV, NASB) or “You belong to your father, the devil” (NIV), but the Greek preposition ἐκ (ek) emphasizes the idea of source or origin. Jesus said his opponents were the devil’s very offspring (a statement which would certainly infuriate them).

²¹² tn Grk “the desires of your father you want to do.”

²¹³ tn Grk “That one” (referring to the devil).

²¹⁴ tn Grk “he does not stand in the truth” (in the sense of maintaining, upholding, or accepting the validity of it).

²¹⁵ tn Grk “Whenever he speaks the lie.”

²¹⁶ tn Grk “he speaks from his own.”

²¹⁷ tn Grk “because he is a liar and the father of it.”

²¹⁸ tn Or “because I tell you.”

²¹⁹ tn Or “can convict me.”

²²⁰ tn Or “of having sinned”; Grk “of sin.”

²²¹ tn Or “if I tell you.”

²²² tn Grk “who is of.”

²²³ tn Grk “to God hears” (in the sense of listening to something and responding to it).

²²⁴ tn Grk “you do not hear” (in the sense of listening to something and responding to it).

²²⁵ tn Grk “you are not of God.”

²²⁶ tn Grk “the Jews.” See the note on this term in v. 31. Here the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e) who had been listening to Jesus’ teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31). They had become increasingly hostile as Jesus continued to teach. Now they were ready to say that Jesus was demon-possessed.

²²⁷ tn Grk “answered and said to him.”

²²⁸ tn Grk “Do we not say rightly.”

²²⁹ tn Grk “and have a demon.” It is not clear what is meant by the charge Σαμαρίτης εἶ σὺ καὶ δαιμόνιον ἔχεις (Samarith" ei su kai daimonion ecei"). The meaning could be “you are a heretic and are possessed by a demon.” Note that the dual charge gets one reply (John 8:49). Perhaps the phrases were interchangeable: Simon Magus (Acts 8:14-24) and in later traditions Dositheus, the two Samaritans who claimed to be sons of God, were regarded as mad, that is, possessed by demons.

²³⁰ tn Grk “I do not have a demon.”

²³¹ tn “Yet” is supplied to show the contrastive element present in the context.

²³² tn Grk “I am not seeking.”

²³³ tn Grk “my glory.”

²³⁴ tn Grk “who seeks.”

²³⁵ tn Or “will be the judge.”

²³⁶ tn Grk “Truly, truly, I say to you.”

²³⁷ tn Grk “If anyone keeps.”

²³⁸ tn Grk “my word.”

²³⁹ tn Grk “he will never see death forever.” The Greek negative here is emphatic.

sn Those who keep Jesus’ words will not see death because they have already passed from death to life (cf. 5:24). In Johannine theology eternal life begins in the present rather than in the world to come.

²⁴⁰ tc ‡ Important and early witnesses (Ì⁶⁶ א B C W Θ 579 it) lack the conjunction here, while other witnesses read οὖν (oun, “therefore”; Ì⁷⁵ D L Ψ 070 Ë^1,13 33 Ï lat). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the most important Johannine papyrus (Ì⁷⁵) has the conjunction, the combination of Ì⁶⁶ א B for the omission is even stronger. Further, the reading seems to be a predictable scribal emendation. In particular, οὖν is frequently used with the plural of εἶπον (eipon, “they said”) in John (in this chapter alone, note vv. 13, 39, 48, 57, and possibly 41). On balance, it is probably best to consider the shorter reading as authentic, even though “Then” is virtually required in translation for English stylistic reasons. NA²⁷ has the conjunction in brackets, indicating some doubt as to its authenticity.

²⁴¹ tn Grk “the Jews.” See the note on this term in v. 31. Here, as in vv. 31 and 48, the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e) who had been listening to Jesus’ teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31).

²⁴² tn Grk “said to him.”

²⁴³ tn Grk “you have a demon.”

²⁴⁴ tn “Yet” has been supplied to show the contrastive element present in the context.

²⁴⁵ tn Grk “If anyone keeps.”

²⁴⁶ tn Grk “my word.”

²⁴⁷ tn Grk “will never taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

²⁴⁸ tn Grk “he will never taste of death forever.” The Greek negative here is emphatic.

²⁴⁹ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “are you?”).

²⁵⁰ tn Grk “Jesus answered.”

²⁵¹ tn Grk “is nothing.”

²⁵² tn The word “people” is not in the Greek text, but is supplied in English to clarify the plural Greek pronoun and verb.

²⁵³ tn Here καί (kai) has been translated as “Yet” to indicate the contrast present in the context.

²⁵⁴ tn Grk “If I say, ‘I do not know him.’”

²⁵⁵ tn Grk “I keep.”

²⁵⁶ tn Grk “his word.”

²⁵⁷ tn Or “rejoiced greatly.”

²⁵⁸ tn What is the meaning of Jesus’ statement that the patriarch Abraham “saw” his day and rejoiced? The use of past tenses would seem to refer to something that occurred during the patriarch’s lifetime. Genesis Rabbah 44:25ff, (cf. 59:6) states that Rabbi Akiba, in a debate with Rabbi Johanan ben Zakkai, held that Abraham had been shown not this world only but the world to come (this would include the days of the Messiah). More realistically, it is likely that Gen 22:13-15 lies behind Jesus’ words. This passage, known to rabbis as the Akedah (“Binding”), tells of Abraham finding the ram which will replace his son Isaac on the altar of sacrifice – an occasion of certain rejoicing.

²⁵⁹ tn Grk “Then the Jews.” See the note on this term in v. 31. Here, as in vv. 31, 48, and 52, the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e) who had been listening to Jesus’ teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31). They have now become completely hostile, as John 8:59 clearly shows.

²⁶⁰ tn Grk “said to him.”

²⁶¹ tn Grk ‘You do not yet have fifty years” (an idiom).

²⁶² tn Grk “And have.”

²⁶³ tn Grk “Truly, truly, I say to you.”

²⁶⁴ tn Grk “before Abraham was.”

²⁶⁵ sn I am! is an explicit claim to deity. Although each occurrence of the phrase “I am” in the Fourth Gospel needs to be examined individually in context to see if an association with Exod 3:14 is present, it seems clear that this is the case here (as the response of the Jewish authorities in the following verse shows).

²⁶⁶ tn Grk “they took up.”

²⁶⁷ sn Jesus’ Jewish listeners understood his claim to deity, rejected it, and picked up stones to throw at him for what they considered blasphemy.

²⁶⁸ tc Most later witnesses (A Θ^c Ë^1,13 Ï) have at the end of the verse “passing through their midst, he went away in this manner” (διελθὼν διὰ μέσου καὶ παρῆγεν οὕτως, dielqwn dia mesou kai parhgen {outw"), while many others have similar permutations (so א^1,2 C L N Ψ 070 33 579 892 1241 al). The wording is similar to two other texts: Luke 4:30 (διελθὼν διὰ μέσου; in several mss αὐτῶν ἐπορεύετο καί [autwn eporeueto kai] is found between this phrase and παρῆγεν, strengthening the parallel with Luke 4:30) and John 9:1 (παρῆγεν; cf. παράγων [paragwn] there). The effect is to signal Jesus’ departure as a miraculous cloaking. As such, the additional statement has all the earmarks of scribal amplification. Further, the best and earliest witnesses (Ì^66,75 א* B D W Θ* lat sa) lack these words, rendering the shorter text virtually certain.

tn Grk “from the temple.”