1:19 Now 1 this was 2 John’s 3 testimony 4 when the Jewish leaders 5 sent 6 priests and Levites from Jerusalem 7 to ask him, “Who are you?” 8
1:23 John 9 said, “I am the voice of one shouting in the wilderness, ‘Make straight 10 the way for the Lord,’ 11 as Isaiah the prophet said.”
1:29 On the next day John 12 saw Jesus coming toward him and said, “Look, the Lamb of God 13 who takes away the sin of the world!
10:40 Jesus 21 went back across the Jordan River 22 again to the place where John 23 had been baptizing at an earlier time, 24 and he stayed there.
1 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style generally does not.
2 tn Grk “is.”
3 sn John’s refers to John the Baptist.
4 tn Or “witness.”
sn John the Baptist’s testimony seems to take place over 3 days: day 1, John’s testimony about his own role is largely negative (1:19-28); day 2, John gives positive testimony about who Jesus is (1:29-34); day 3, John sends his own disciples to follow Jesus (1:35-40).
5 tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Iουδαῖοι (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 authorities or leaders in Jerusalem. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.)
6 tc ‡ Several important witnesses have πρὸς αὐτόν (pro" auton, “to him”) either here (B C* 33 892c al it) or after “Levites” (Ì66c vid A Θ Ψ Ë13 579 al lat), while the earliest
7 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
8 sn “Who are you?” No uniform Jewish expectation of a single eschatological figure existed in the 1st century. A majority expected the Messiah. But some pseudepigraphic books describe God’s intervention without mentioning the anointed Davidic king; in parts of 1 Enoch, for example, the figure of the Son of Man, not the Messiah, embodies the expectations of the author. Essenes at Qumran seem to have expected three figures: a prophet, a priestly messiah, and a royal messiah. In baptizing, John the Baptist was performing an eschatological action. It also seems to have been part of his proclamation (John 1:23, 26-27). Crowds were beginning to follow him. He was operating in an area not too far from the Essene center on the Dead Sea. No wonder the authorities were curious about who he was.
9 tn Grk “He”; the referent (John the Baptist) has been specified in the translation for clarity.
10 sn This call to “make straight” is probably an allusion to preparation through repentance.
11 sn A quotation from Isa 40:3.
12 tn Grk “he”; the referent (John) has been supplied in the translation for clarity.
13 sn Gen 22:8 is an important passage in the background of the title Lamb of God as applied to Jesus. In Jewish thought this was held to be a supremely important sacrifice. G. Vermès stated: “For the Palestinian Jew, all lamb sacrifice, and especially the Passover lamb and the Tamid offering, was a memorial of the Akedah with its effects of deliverance, forgiveness of sin and messianic salvation” (Scripture and Tradition in Judaism [StPB], 225).
14 tn Grk “He brought him”; both referents (Andrew, Simon) have been specified in the translation for clarity.
15 tc The reading “Simon, son of John” is well attested in Ì66,75,106 א B* L 33 pc it co. The majority of
16 sn This is a parenthetical note by the author. The change of name from Simon to Cephas is indicative of the future role he will play. Only John among the gospel writers gives the Greek transliteration (Κηφᾶς, Khfas) of Simon’s new name, Qéphâ (which is Galilean Aramaic). Neither Πέτρος (Petros) in Greek nor Qéphâ in Aramaic is a normal proper name; it is more like a nickname.
17 sn John refers to John the Baptist.
18 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.
19 tn Or “people were continually coming.”
20 tn The words “to him” are not in the Greek text, but are implied.
21 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
22 tn The word “River” is not in the Greek text but is supplied for clarity.
23 sn John refers to John the Baptist.
24 tn Grk “formerly.”
sn This refers to the city of Bethany across the Jordan River (see John 1:28).
25 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
26 tn Grk “said again.” The word “again” (when used in connection with the phrase “a second time”) is redundant and has not been translated.
27 tn Grk “He said to him.”
28 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.