¹ map For location see Map1 E2; Map2 C2; Map3 C3; Map4 D1; Map5 G4.

² tn Or “boats from Tiberias landed”; Grk “came.”

³ tc D 091 a e sy^s,c lack the phrase “after the Lord had given thanks” (εὐχαριστήσαντος τοῦ κυρίου, eucaristhsanto" tou kuriou), while almost all the rest of the witnesses ({Ì⁷⁵ א A B L W Θ Ψ 0141 [˹] ˹³ 33 Ï as well as several versions and fathers}) have the words (though {l672 l950 sy^p pbo} read ᾿Ιησοῦ [Ihsou, “Jesus”] instead of κυρίου). Although the shorter reading has minimal support, it is significant that this Gospel speaks of Jesus as Lord in the evangelist’s narrative descriptions only in 11:2; 20:18, 20; 21:12; and possibly 4:1 (but see tc note on “Jesus” there). There is thus but one undisputed preresurrection text in which the narrator calls Jesus “Lord.” This fact can be utilized on behalf of either reading: The participial phrase could be seen as a scribal addition harking back to 6:11 but which does not fit Johannine style, or it could be viewed as truly authentic and in line with what John indisputably does elsewhere even if rarely. On balance, in light of the overwhelming support for these words it is probably best to retain them in the text.

⁴ tn Grk “And there was.”

⁵ tn Or “complaining.”

⁶ tn Or “among the common people” (as opposed to the religious authorities mentioned in the previous verse).

⁷ tn Or “the crowd.”

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 Grk “Is it not this one.”

¹⁰ tn Grk “seeking.”

¹¹ tn Grk “said these things.”

¹² tn Or “clay” (moistened earth of a clay-like consistency). The textual variant preserved in the Syriac text of Ephraem’s commentary on the Diatessaron (“he made eyes from his clay”) probably arose from the interpretation given by Irenaeus in Against Heresies: “that which the Artificer, the Word, had omitted to form in the womb, he then supplied in public.” This involves taking the clay as an allusion to Gen 2:7, which is very unlikely.

¹³ tn Because of the length and complexity of the Greek sentence, the conjunction καί (kai) was replaced by a third person pronoun and a new sentence started here in the translation.

¹⁴ tn Grk “on his.”

¹⁵ tn Grk “Others were saying.”

¹⁶ tn Grk “This is the one.”

¹⁷ tn Grk “No, but he is like him.”

¹⁸ tn Grk “That one”; the referent (the man himself) is specified in the translation for clarity.

¹⁹ tn Grk “I am he.”

²⁰ tn Grk “who opened the eyes of the blind man” (“opening the eyes” is an idiom referring to restoration of sight).

²¹ tn Grk “this one”; the second half of 11:37 reads Grk “Could not this one who opened the eyes of the blind have done something to keep this one from dying?” In the Greek text the repetition of “this one” in 11:37b referring to two different persons (first Jesus, second Lazarus) could confuse a modern reader. Thus the first reference, to Jesus, has been translated as “he” to refer back to the beginning of v. 37, where the reference to “the man who caused the blind man to see” is clearly a reference to Jesus. The second reference, to Lazarus, has been specified (“Lazarus”) in the translation for clarity.

²² tn Grk “telling him, ‘Buy whatever we need for the feast.’” The first clause is direct discourse and the second clause indirect discourse. For smoothness of English style, the first clause has been converted to indirect discourse to parallel the second (the meaning is left unchanged).

²³ sn This is a parenthetical note by the author.

²⁴ tn Grk “a cohort.” The word σπεῖραν (speiran) is a technical term for a Roman cohort, normally a force of 600 men (one tenth of a legion). It was under the command of a χιλίαρχος (ciliarco", v. 12). Because of the improbability of an entire cohort being sent to arrest a single man, some have suggested that σπεῖραν here refers only to a maniple, a force of 200. But the use of the word here does not necessarily mean the entire cohort was present on this mission, but only that it was the cohort which performed the task (for example, saying the fire department put out the fire does not mean that every fireman belonging to the department was on the scene at the time). These Roman soldiers must have been ordered to accompany the servants of the chief priests and Pharisees by Pilate, since they would have been under the direct command of the Roman prefect or procurator. It is not difficult to understand why Pilate would have been willing to assist the Jewish authorities in such a way. With a huge crowd of pilgrims in Jerusalem for the Passover, the Romans would have been especially nervous about an uprising of some sort. No doubt the chief priests and Pharisees had informed Pilate that this man Jesus was claiming to be the Messiah, or in the terms Pilate would understand, king of Israel.

²⁵ tn The phrase “officers of the chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:32, 45; 18:3, 12, 18, 22; 19:6. They are different from the Levites who served as “temple police” according to K. H. Rengstorf (TDNT 8:540). In John 7:32ff. these officers had made an unsuccessful attempt to arrest Jesus, and perhaps this is part of the reason why their leaders had made sure they were accompanied by Roman soldiers this time. No more mistakes were to be tolerated.

sn See the note on Pharisees in 1:24.

²⁶ tn The words “to the orchard” are not in the Greek text but are repeated from v. 1 for clarity.

²⁷ tn These were lamps that had some sort of covering to protect them from wind and rain. In earlier usage the word meant “torch” but by NT times it apparently meant a lamp designed to be used outdoors, so “lantern” is a good contemporary English equivalent.

sn Mention of the lanterns and torches suggests a detail remembered by one who was an eyewitness, but in connection with the light/darkness motif of John’s Gospel, it is a vivid reminder that it is night; the darkness has come at last (cf. 13:30).