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Luke 17:20-18:14
New English Translation

The Coming of the Kingdom

20 Now at one point[a] the Pharisees[b] asked Jesus[c] when the kingdom of God[d] was coming, so he answered, “The kingdom of God is not coming with signs[e] to be observed, 21 nor will they say, ‘Look, here it is!’ or ‘There!’ For indeed, the kingdom of God is[f] in your midst.”[g]

The Coming of the Son of Man

22 Then[h] he said to the disciples, “The days are coming when you will desire to see one of the days[i] of the Son of Man, and you will not see it. 23 Then people[j] will say to you, ‘Look, there he is!’[k] or ‘Look, here he is!’ Do not go out or chase after them.[l] 24 For just like the lightning flashes[m] and lights up the sky from one side to the other, so will the Son of Man be in his day.[n] 25 But first he must[o] suffer many things and be rejected by this generation. 26 Just[p] as it was[q] in the days of Noah,[r] so too it will be in the days of the Son of Man. 27 People[s] were eating,[t] they were drinking, they were marrying, they were being given in marriage—right up to the day Noah entered the ark. Then[u] the flood came and destroyed them all.[v] 28 Likewise, just as it was[w] in the days of Lot, people[x] were eating, drinking, buying, selling, planting, building; 29 but on the day Lot went out from Sodom, fire and sulfur rained down from heaven and destroyed them all.[y] 30 It will be the same on the day the Son of Man is revealed. 31 On that day, anyone who is on the roof,[z] with his goods in the house, must not come down[aa] to take them away, and likewise the person in the field must not turn back. 32 Remember Lot’s wife![ab] 33 Whoever tries to keep[ac] his life[ad] will lose it,[ae] but whoever loses his life will preserve it. 34 I tell you, in that night there will be two people in one bed; one will be taken and the other left.[af] 35 There will be two women grinding grain together;[ag] one will be taken and the other left.”[ah]

37 Then[ai] the disciples[aj] said[ak] to him, “Where,[al] Lord?” He replied to them, “Where the dead body[am] is, there the vultures[an] will gather.”[ao]

Prayer and the Parable of the Persistent Widow

18 Then[ap] Jesus[aq] told them a parable to show them they should always[ar] pray and not lose heart.[as] 2 He said,[at] “In a certain city[au] there was a judge[av] who neither feared God nor respected people.[aw] 3 There was also a widow[ax] in that city[ay] who kept coming[az] to him and saying, ‘Give me justice against my adversary.’ 4 For[ba] a while he refused, but later on[bb] he said to himself, ‘Though I neither fear God nor have regard for people,[bc] 5 yet because this widow keeps on bothering me, I will give her justice, or in the end she will wear me out[bd] by her unending pleas.’”[be] 6 And the Lord said, “Listen to what the unrighteous judge says![bf] 7 Won’t[bg] God give justice to his chosen ones, who cry out[bh] to him day and night?[bi] Will he delay[bj] long to help them? 8 I tell you, he will give them justice speedily.[bk] Nevertheless, when the Son of Man comes, will he find faith[bl] on earth?”

The Parable of the Pharisee and Tax Collector

9 Jesus[bm] also told this parable to some who were confident that they were righteous and looked down[bn] on everyone else. 10 “Two men went up[bo] to the temple to pray, one a Pharisee[bp] and the other a tax collector.[bq] 11 The Pharisee stood and prayed about himself like this:[br] ‘God, I thank[bs] you that I am not like other people:[bt] extortionists,[bu] unrighteous people,[bv] adulterers—or even like this tax collector.[bw] 12 I fast twice[bx] a week; I give a tenth[by] of everything I get.’ 13 The tax collector, however, stood[bz] far off and would not even look up[ca] to heaven, but beat his breast and said, ‘God, be merciful[cb] to me, sinner that I am!’[cc] 14 I tell you that this man went down to his home justified[cd] rather than the Pharisee.[ce] For everyone who exalts[cf] himself will be humbled, but he who humbles himself will be exalted.”

Footnotes

  1. Luke 17:20 tn The words “at one point” are supplied to indicate that the following incident is not necessarily in chronological sequence with the preceding event.
  2. Luke 17:20 sn See the note on Pharisees in 5:17.
  3. Luke 17:20 tn Grk “having been asked by the Pharisees.” The passive construction has been translated as an active one in keeping with contemporary English style, and the direct object, Jesus, has been supplied from the context.
  4. Luke 17:20 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21.
  5. Luke 17:20 tn Or “is not coming in a way that it can be closely watched” (L&N 24.48). Although there are differing interpretations of what this means, it probably refers to the cosmic signs often associated with the kingdom’s coming in the Jewish view (1 En. 91, 93; 2 Bar. 53–74). See D. L. Bock, Luke (BECNT), 2:1412-14, also H. Riesenfeld, TDNT 8:150.
  6. Luke 17:21 tn This is a present tense in the Greek text. In contrast to waiting and looking for the kingdom, it is now available.
  7. Luke 17:21 tn This is a far better translation than “in you.” Jesus would never tell the hostile Pharisees that the kingdom was inside them. The reference is to Jesus present in their midst. He brings the kingdom. Another possible translation would be “in your grasp.” For further discussion and options, see D. L. Bock, Luke (BECNT), 2:1414-19.
  8. Luke 17:22 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  9. Luke 17:22 sn This is a reference to the days of the full manifestation of Jesus’ power in a fully established kingdom. The reference to “days” instead of “day” is unusual, appearing only here and in v. 26, but it may be motivated merely by parallelism with the “days” of Noah there and the “days of Lot” in v. 28.
  10. Luke 17:23 tn Grk “And they will say.” The plural in Greek is indefinite, referring to people in general. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  11. Luke 17:23 tn The words “he is” here and in the following clause are understood and have been supplied from the context.
  12. Luke 17:23 sn Do not go out or chase after them. There will be no need to search for the Son of Man at his coming, though many will falsely claim its arrival.
  13. Luke 17:24 sn The Son of Man’s coming in power will be sudden and obvious like lightning. No one will need to point it out.
  14. Luke 17:24 tc Some very significant mss (P75 B D it sa) lack the words ἐν τῇ ἡμέρα αὐτοῦ (en tē hēmera autou, “in his day”), but the words are included in א A L W Θ Ψ ƒ1,13 M lat sy bo. On the one hand, the shorter reading is impressive because it has some of the best Alexandrian and Western witnesses in support; on the other hand, the expression ἐν τῇ ἡμέρα αὐτοῦ is unusual (found nowhere else in the NT), and may be considered the harder reading. A decision is difficult, but it is probably best to retain the words. NA28 rightly has the words in brackets, expressing doubt as to their authenticity.
  15. Luke 17:25 sn The Son of Man’s suffering and rejection by this generation is another “it is necessary” type of event in God’s plan (Luke 4:43; 24:7, 26, 44) and the fifth passion prediction in Luke’s account (9:22, 44; 12:50; 13:32-33; for the last, see 18:32-33).
  16. Luke 17:26 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  17. Luke 17:26 tn Or “as it happened.”
  18. Luke 17:26 sn Like the days of Noah, the time of the flood in Gen 6:5-8:22, the judgment will come as a surprise as people live their day to day lives.
  19. Luke 17:27 tn Grk “They.” The plural in Greek is indefinite, referring to people in general.
  20. Luke 17:27 tn These verbs (“eating…drinking…marrying…being given in marriage”) are all progressive imperfects, describing action in progress at that time.
  21. Luke 17:27 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  22. Luke 17:27 sn Like that flood came and destroyed them all, the coming judgment associated with the Son of Man will condemn many.
  23. Luke 17:28 tn Or “as it happened.”
  24. Luke 17:28 tn Grk “they.” The plural in Greek is indefinite, referring to people in general.
  25. Luke 17:29 sn And destroyed them all. The coming of the Son of Man will be like the judgment on Sodom, one of the most immoral places of the OT (Gen 19:16-17; Deut 32:32-33; Isa 1:10).
  26. Luke 17:31 sn Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.
  27. Luke 17:31 sn The swiftness and devastation of the judgment will require a swift escape. There is no time to come down from one’s roof and pick up anything from inside one’s home.
  28. Luke 17:32 sn An allusion to Gen 19:26. The warning about Lot’s wife is not to look back and long to be where one used to be. The world is being judged, and the person who delays or turns back will be destroyed.
  29. Luke 17:33 tn Or “tries to preserve”; Grk “seeks to gain.”
  30. Luke 17:33 tn Grk “soul.” See the discussion of this Greek term in the note on “life” in Luke 9:24.
  31. Luke 17:33 sn The Greek word translated life can refer to both earthly, physical life and inner, transcendent life (one’s “soul”). In the context, if a person is not willing to suffer the world’s rejection and persecution in order to follow Jesus but instead seeks to retain his physical life, then that person will lose both physical life and inner, transcendent life (at the judgment). On the other hand, the one who willingly gives up earthly, physical life to follow Jesus (“loses his life”) will ultimately preserve one’s “soul” (note that the parallel in John’s Gospel speaks of “guarding one’s ‘soul’ for eternal life” (John 12:25).
  32. Luke 17:34 sn There is debate among commentators and scholars over the phrase one will be taken and the other left about whether one is taken for judgment or for salvation. If the imagery is patterned after the rescue of Noah from the flood and Lot from Sodom, as some suggest, the ones taken are the saved (as Noah and Lot were) and those left behind are judged. The imagery, however, is not directly tied to the identification of the two groups. Its primary purpose in context is to picture the sudden, surprising separation of the righteous and the judged (i.e., condemned) at the return of the Son of Man.
  33. Luke 17:35 tn Grk “at the same place.” According to L&N 46.16, this refers to a hand mill normally operated by two women.
  34. Luke 17:35 tc Several mss (D ƒ13 [579] 700 al lat sy) add (with several variations among these witnesses) 17:36 “There will be two in the field; one will be taken and the other left.” It is not well enough attested to be original. Further, it is an assimilation to the parallel in Matt 24:40, which marks the addition as secondary. The present translation follows NA28 in omitting the verse number, a procedure also followed by a number of other modern translations.
  35. Luke 17:37 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  36. Luke 17:37 tn Grk “they”; the referent (the disciples, v. 22) has been specified in the translation for clarity.
  37. Luke 17:37 tn Grk “answering, they said to him.” This is redundant in contemporary English and has been simplified in the translation.
  38. Luke 17:37 sn The question “Where, Lord?” means, “Where will the judgment take place?”
  39. Luke 17:37 tn Or “corpse.”
  40. Luke 17:37 tn The same Greek term can refer to “eagles” or “vultures” (L&N 4.42; BDAG 22 s.v. ἀετός), but in this context it must mean vultures, because the gruesome image is one of dead bodies being consumed by scavengers. sn Jesus’ answer is that when the judgment comes, the scenes of death will be obvious and so will the location of the judgment.
  41. Luke 17:37 tn Grk “will be gathered.” The passive construction has been translated as an active one in English.
  42. Luke 18:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  43. Luke 18:1 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  44. Luke 18:1 tn Or “should pray at all times” (L&N 67.88).
  45. Luke 18:1 sn This is one of the few parables that comes with an explanation at the start:…they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4).
  46. Luke 18:2 tn Grk “lose heart, saying.” This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation by supplying the pronominal subject “He.”
  47. Luke 18:2 tn Or “town.”
  48. Luke 18:2 sn The judge here is apparently portrayed as a civil judge who often handled financial cases.
  49. Luke 18:2 tn Grk “man,” but the singular ἄνθρωπος (anthrōpos) is used as a generic in comparison to God.
  50. Luke 18:3 sn This widow was not necessarily old, since many people lived only into their thirties in the 1st century.
  51. Luke 18:3 tn Or “town.”
  52. Luke 18:3 tn This is an iterative imperfect; the widow did this on numerous occasions.
  53. Luke 18:4 tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.
  54. Luke 18:4 tn Grk “after these things.”
  55. Luke 18:4 tn Grk “man,” but the singular ἄνθρωπος (anthrōpos) is used as a generic in comparison to God.
  56. Luke 18:5 tn The term ὑπωπιάζω (hupōpiazō) in this context means “to wear someone out by continual annoying” (L&N 25.245).
  57. Luke 18:5 tn Grk “by her continual coming,” but the point of annoyance to the judge is her constant pleas for justice (v. 3).
  58. Luke 18:6 sn Listen to what the unrighteous judge says! The point of the parable is that the judge’s lack of compassion was overcome by the widow’s persistence.
  59. Luke 18:7 tn Here δέ (de) has not been translated.
  60. Luke 18:7 sn The prayers have to do with the righteous who cry out to him to receive justice. The context assumes the righteous are persecuted.
  61. Luke 18:7 tn The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.
  62. Luke 18:7 sn The issue of delay has produced a whole host of views for this verse. (1) Does this assume provision to endure in the meantime? Or (2) does it mean God restricts the level of persecution until he comes? Either view is possible.
  63. Luke 18:8 tn Some argue this should be translated “suddenly.” When vindication comes it will be quick. But the more natural meaning is “soon.” God will not forget his elect and will respond to them. It may be that this verse has a prophetic perspective. In light of the eternity that comes, vindication is soon.
  64. Luke 18:8 sn Will he find faith on earth? The Son of Man is looking for those who continue to believe in him, despite the wait.
  65. Luke 18:9 tn Grk “He”; the referent has been specified in the translation for clarity.
  66. Luke 18:9 tn Grk “and despised.” This is a second parable with an explanatory introduction.
  67. Luke 18:10 sn The temple is on a hill in Jerusalem, so one would go up to enter its precincts.
  68. Luke 18:10 sn See the note on Pharisees in 5:17.
  69. Luke 18:10 sn See the note on tax collectors in 3:12.
  70. Luke 18:11 tn Or “stood by himself and prayed like this.” The prepositional phrase πρὸς ἑαυτόν (pros eauton, “to/about himself”) could go with either the aorist participle σταθείς (statheis, “stood”) or with the imperfect verb προσηύχετο (prosēucheto, “he prayed”). If taken with the participle, then the meaning would seem at first glance to be: “stood ‘by himself’,” or “stood ‘alone’.” Now it is true that πρός can mean “by” or “with” when used with intransitive verbs such as ἵστημι (histēmi, “I stand”; cf. BDAG 874 s.v. πρός 2.a), but πρὸς ἑαυτόν together never means “by himself” or “alone” in biblical Greek. On the other hand, if πρὸς ἑαυτόν is taken with the verb, then two different nuances emerge, both of which highlight in different ways the principal point Jesus seems to be making about the arrogance of this religious leader: (1) “prayed to himself,” but not necessarily silently, or (2) “prayed about himself,” with the connotation that he prayed out loud, for all to hear. Since his prayer is really a review of his moral résumé, directed both at advertising his own righteousness and exposing the perversion of the tax collector, whom he actually mentions in his prayer, the latter option seems preferable. If this is the case, then the Pharisee’s mention of God is really nothing more than a formality.
  71. Luke 18:11 sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.
  72. Luke 18:11 tn Here the plural Greek term ἀνθρώπων (anthrōpōn) is used as a generic and can refer to both men and women (NASB, NRSV, “people”; NLT, “everyone else”; NAB, “the rest of humanity”).
  73. Luke 18:11 tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].
  74. Luke 18:11 sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).
  75. Luke 18:11 sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.
  76. Luke 18:12 sn The law only required fasting on the Day of Atonement. Such voluntary fasting as this practiced twice a week by the Pharisee normally took place on Monday and Thursday.
  77. Luke 18:12 tn Or “I tithe.”
  78. Luke 18:13 tn Grk “standing”; the Greek participle has been translated as a finite verb.
  79. Luke 18:13 tn Grk “even lift up his eyes” (an idiom).
  80. Luke 18:13 tn The prayer is a humble call for forgiveness. The term for mercy (ἱλάσκομαι, hilaskomai) is associated with the concept of a request for atonement (BDAG 473-74 s.v. 1; Pss 51:1, 3; 25:11; 34:6, 18).
  81. Luke 18:13 tn Grk “the sinner.” The tax collector views himself not just as any sinner but as the worst of all sinners. See ExSyn 222-23.
  82. Luke 18:14 sn The prayer that was heard and honored was the one given with humility; in a surprising reversal it was the tax collector who went down to his home justified.
  83. Luke 18:14 tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.
  84. Luke 18:14 sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.
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John 7:1-52
New English Translation

The Feast of Shelters

7 After this[a] Jesus traveled throughout Galilee.[b] He[c] stayed out of Judea[d] because the Jewish leaders[e] wanted[f] to kill him. 2 Now the Jewish Feast of Shelters[g] was near.[h] 3 So Jesus’ brothers[i] advised him, “Leave here and go to Judea so your disciples may see your miracles that you are performing.[j] 4 For no one who seeks to make a reputation for himself[k] does anything in secret.[l] If you are doing these things, show yourself to the world.” 5 (For not even his own brothers believed in him.)[m]

6 So Jesus replied,[n] “My time[o] has not yet arrived,[p] but you are ready at any opportunity![q] 7 The world cannot hate you, but it hates me, because I am testifying about it that its deeds are evil. 8 You go up[r] to the feast yourselves. I am not going up to this feast[s] because my time[t] has not yet fully arrived.”[u] 9 When he had said this, he remained in Galilee.

10 But when his brothers had gone up to the feast, then Jesus[v] himself also went up, not openly but in secret. 11 So the Jewish leaders[w] were looking for him at the feast, asking, “Where is he?”[x] 12 There was[y] a lot of grumbling[z] about him among the crowds.[aa] Some were saying, “He is a good man,” but others, “He deceives the common people.”[ab] 13 However, no one spoke openly about him for fear of the Jewish leaders.[ac]

Teaching in the Temple

14 When the feast was half over, Jesus went up to the temple courts[ad] and began to teach.[ae] 15 Then the Jewish leaders[af] were astonished[ag] and said, “How does this man know so much when he has never had formal instruction?”[ah] 16 So Jesus replied,[ai] “My teaching is not from me, but from the one who sent me.[aj] 17 If anyone wants to do God’s will,[ak] he will know about my teaching, whether it is from God or whether I speak from my own authority.[al] 18 The person who speaks on his own authority[am] desires[an] to receive honor[ao] for himself; the one who desires[ap] the honor[aq] of the one who sent him is a man of integrity,[ar] and there is no unrighteousness in him. 19 Hasn’t Moses given you the law? Yet not one of you keeps[as] the law! Why do you want[at] to kill me?”

20 The crowd[au] answered, “You’re possessed by a demon![av] Who is trying to kill you?”[aw] 21 Jesus replied,[ax] “I performed one miracle[ay] and you are all amazed.[az] 22 However, because Moses gave you the practice of circumcision[ba] (not that it came from Moses, but from the forefathers), you circumcise a male child[bb] on the Sabbath. 23 But if a male child[bc] is circumcised[bd] on the Sabbath so that the law of Moses is not broken,[be] why are you angry with me because I made a man completely well[bf] on the Sabbath? 24 Do not judge according to external appearance,[bg] but judge with proper[bh] judgment.”

Questions About Jesus’ Identity

25 Then some of the residents of Jerusalem began to say, “Isn’t this the man[bi] they are trying[bj] to kill? 26 Yet here he is, speaking publicly,[bk] and they are saying nothing to him.[bl] Do the ruling authorities[bm] really know that this man[bn] is the Christ?[bo] 27 But we know where this man[bp] comes from.[bq] Whenever the Christ[br] comes, no one will know where he comes from.”[bs]

28 Then Jesus, while teaching in the temple courts,[bt] cried out,[bu] “You both know me and know where I come from![bv] And I have not come on my own initiative,[bw] but the one who sent me[bx] is true. You do not know him,[by] 29 but[bz] I know him, because I have come from him[ca] and he[cb] sent me.”

30 So then they tried to seize Jesus,[cc] but no one laid a hand on him, because his time[cd] had not yet come. 31 Yet many of the crowd[ce] believed in him and said, “Whenever the Christ[cf] comes, he won’t perform more miraculous signs than this man did, will he?”[cg]

32 The Pharisees[ch] heard the crowd[ci] murmuring these things about Jesus,[cj] so the chief priests and the Pharisees sent officers[ck] to arrest him.[cl] 33 Then Jesus said, “I will be with you for only a little while longer,[cm] and then[cn] I am going to the one who sent me. 34 You will look for me[co] but will not find me, and where I am you cannot come.”

35 Then the Jewish leaders[cp] said to one another, “Where is he[cq] going to go that we cannot find him?[cr] He is not going to go to the Jewish people dispersed[cs] among the Greeks and teach the Greeks, is he?[ct] 36 What did he mean by saying,[cu] ‘You will look for me[cv] but will not find me, and where I am you cannot come’?”

Teaching About the Spirit

37 On the last day of the feast, the greatest day,[cw] Jesus stood up and shouted out,[cx] “If anyone is thirsty, let him come to me, and 38 let the one who believes in me drink.[cy] Just as the scripture says, ‘From within him[cz] will flow rivers of living water.’”[da] 39 (Now he said this about the Spirit, whom those who believed in him were going to receive, for the Spirit had not yet been given,[db] because Jesus was not yet glorified.)[dc]

Differing Opinions About Jesus

40 When they heard these words, some of the crowd[dd] began to say, “This really[de] is the Prophet!”[df] 41 Others said, “This is the Christ!”[dg] But still others said, “No,[dh] for the Christ doesn’t come from Galilee, does he?[di] 42 Don’t the scriptures say that the Christ is a descendant[dj] of David[dk] and comes from Bethlehem,[dl] the village where David lived?”[dm] 43 So there was a division in the crowd[dn] because of Jesus.[do] 44 Some of them were wanting to seize him, but no one laid a hand on him.[dp]

Lack of Belief

45 Then the officers[dq] returned[dr] to the chief priests and Pharisees,[ds] who said to them, “Why didn’t you bring him back with you?”[dt] 46 The officers replied, “No one ever spoke like this man!” 47 Then the Pharisees answered,[du] “You haven’t been deceived too, have you?[dv] 48 None of the members of the ruling council[dw] or the Pharisees have believed in him, have they?[dx] 49 But this rabble[dy] who do not know the law are accursed!”

50 Nicodemus, who had gone to Jesus[dz] before and who was one of the rulers,[ea] said,[eb] 51 “Our law doesn’t condemn[ec] a man unless it first hears from him and learns[ed] what he is doing, does it?”[ee] 52 They replied,[ef] “You aren’t from Galilee too, are you?[eg] Investigate carefully and you will see that no prophet[eh] comes from Galilee!”

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Footnotes

  1. John 7:1 sn Again, the transition is indicated by the imprecise temporal indicator After this. Clearly, though, the author has left out much of the events of Jesus’ ministry, because chap. 6 took place near the Passover (6:4). This would have been the Passover between winter/spring of a.d. 32, just one year before Jesus’ crucifixion (assuming a date of a.d. 33 for the crucifixion), or the Passover of winter/spring a.d. 29, assuming a date of a.d. 30 for the crucifixion.
  2. John 7:1 tn Grk “Jesus was traveling around in Galilee.”
  3. John 7:1 tn Grk “For he.” Here γάρ (gar, “for”) has not been translated.
  4. John 7:1 tn Grk “he did not want to travel around in Judea.”
  5. John 7:1 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 should be restricted to the Jewish authorities or leaders who were Jesus’ primary opponents.
  6. John 7:1 tn Grk “were seeking.”
  7. John 7:2 tn Or “Feast of Tabernacles” or Or “Feast of Booths” (the feast where people lived in tents or huts, which was celebrated in the autumn after harvest). John’s use of σκηνοπηγία (skēnopēgia) for the Feast of Shelters constitutes the only use of this term in the New Testament.
  8. John 7:2 sn Since the present verse places these incidents at the Feast of Shelters (a.d. 29 or 32, depending on whether one dates the crucifixion in a.d. 30 or 33) there would have been a 6-month interval during which no events are recorded. The author is obviously selective in his approach; he is not recording an exhaustive history (as he will later tell the reader in John 21:25). After healing the paralytic on the Sabbath in Jerusalem (John 5:1-47), Jesus withdrew again to Galilee because of mounting opposition. In Galilee the feeding of the 5,000 took place, which marked the end of the Galilean ministry for all practical purposes. John 7:1-9 thus marks Jesus’ final departure from Galilee.
  9. John 7:3 tn Grk “his brothers.”sn Jesus’ brothers. Jesus’ brothers (really his half brothers) were mentioned previously by John in 2:12 (see the note on brothers there). They are also mentioned elsewhere in Matt 13:55 and Mark 6:3.
  10. John 7:3 tn Grk “your deeds that you are doing.”sn Should the advice by Jesus’ brothers, Leave here and go to Judea so your disciples may see your miracles that you are performing, be understood as a suggestion that he should attempt to win back the disciples who had deserted him earlier (6:66)? Perhaps. But it is also possible to take the words as indicating that if Jesus is going to put forward messianic claims (i.e., through miraculous signs) then he should do so in Jerusalem, not in the remote parts of Galilee. Such an understanding seems to fit better with the following verse. It would also indicate misunderstanding on the part of Jesus’ brothers of the true nature of his mission—he did not come as the royal Messiah of Jewish apocalyptic expectation, to be enthroned as king at this time.
  11. John 7:4 tn Or “seeks to be well known.”
  12. John 7:4 sn No one who seeks to make a reputation for himself does anything in secret means, in effect: “if you’re going to perform signs to authenticate yourself as Messiah, you should do them at Jerusalem.” (Jerusalem is where mainstream Jewish apocalyptic tradition held that Messiah would appear.)
  13. John 7:5 sn This is a parenthetical note by the author.
  14. John 7:6 tn Grk “Then Jesus said to them.”
  15. John 7:6 tn Or “my opportunity.”
  16. John 7:6 tn Or “is not yet here.”
  17. John 7:6 tn Grk “your time is always ready.”
  18. John 7:8 sn One always speaks of “going up” to Jerusalem in Jewish idiom, even though in western thought it is more common to speak of south as “down” (Jerusalem lies south of Galilee). The reason for the idiom is that Jerusalem was identified with Mount Zion in the OT, so that altitude was the issue.
  19. John 7:8 tc Most mss (P66,75 B L T W Θ Ψ 070 0105 0250 ƒ1,13 M sa), including most of the better witnesses, have “not yet” (οὔπω, oupō) here. Those with the reading οὐκ are not as impressive (א D K 1241 al lat), but οὐκ is the more difficult reading here, especially because it stands in tension with v. 10. On the one hand, it is possible that οὐκ arose because of homoioarcton: A copyist who saw oupw wrote ouk. However, it is more likely that οὔπω was introduced early on to harmonize with what is said two verses later. As for Jesus’ refusal to go up to the feast in v. 8, the statement does not preclude action of a different kind at a later point. Jesus may simply have been refusing to accompany his brothers with the rest of the group of pilgrims, preferring to travel separately and “in secret” (v. 10) with his disciples.
  20. John 7:8 tn Although the word is καιρός (kairos) here, it parallels John’s use of ὥρα (hōra) elsewhere as a reference to the time appointed for Jesus by the Father—the time of his return to the Father, characterized by his death, resurrection, and ascension (glorification). In the Johannine literature, synonyms are often interchanged for no apparent reason other than stylistic variation.
  21. John 7:8 tn Or “my time has not yet come to an end” (a possible hint of Jesus’ death at Jerusalem); Grk “my time is not yet fulfilled.”
  22. John 7:10 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  23. John 7:11 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish authorities or leaders who were Jesus’ primary opponents. See the note on the phrase “the Jewish leaders” in v. 1.
  24. John 7:11 tn Grk “Where is that one?”
  25. John 7:12 tn Grk “And there was.”
  26. John 7:12 tn Or “complaining.”
  27. John 7:12 tn Or “among the common people” (as opposed to the religious authorities mentioned in the previous verse).
  28. John 7:12 tn Or “the crowd.”
  29. John 7:13 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish authorities or leaders who were Jesus’ primary opponents. See also the note on the phrase “the Jewish leaders” in v. 1.
  30. John 7:14 tn Grk “to the temple.”
  31. John 7:14 tn Or “started teaching.” An ingressive sense for the imperfect verb (“began to teach” or “started teaching”) fits well here, since the context implies that Jesus did not start his teaching at the beginning of the festival, but began when it was about half over.
  32. John 7:15 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish authorities or leaders who were Jesus’ primary opponents. See the note on the phrase “the Jewish leaders” in v. 1.
  33. John 7:15 tn Or “began to be astonished.” This imperfect verb could also be translated ingressively (“began to be astonished”), but for English stylistic reasons it is rendered as a simple past.
  34. John 7:15 tn Grk “How does this man know learning since he has not been taught?” The implication here is not that Jesus never went to school (in all probability he did attend a local synagogue school while a youth), but that he was not the disciple of a particular rabbi and had not had formal or advanced instruction under a recognized rabbi (compare Acts 4:13 where a similar charge is made against Peter and John; see also Paul’s comment in Acts 22:3).sn He has never had formal instruction. Ironically when the Jewish leaders came face-to-face with the Word become flesh—the preexistent Logos, creator of the universe and divine Wisdom personified—they treated him as an untaught, unlearned person, without the formal qualifications to be a teacher.
  35. John 7:16 tn Grk “So Jesus answered and said to them.”
  36. John 7:16 tn The phrase “the one who sent me” refers to God.
  37. John 7:17 tn Grk “his will.”
  38. John 7:17 tn Grk “or whether I speak from myself.”
  39. John 7:18 tn Grk “who speaks from himself.”
  40. John 7:18 tn Or “seeks.”
  41. John 7:18 tn Or “praise”; Grk “glory.”
  42. John 7:18 tn Or “seeks.”
  43. John 7:18 tn Or “praise”; Grk “glory.”
  44. John 7:18 tn Or “is truthful”; Grk “is true.”
  45. John 7:19 tn Or “accomplishes”; Grk “does.”
  46. John 7:19 tn Grk “seek.”
  47. John 7:20 tn Or “The common people” (as opposed to the religious authorities mentioned in 7:15).
  48. John 7:20 tn Grk “You have a demon!”
  49. John 7:20 tn Grk “Who is seeking to kill you?”sn Who is trying to kill you? Many of the crowd (if they had come in from surrounding regions for the feast) probably were ignorant of any plot. The plot was on the part of the Jewish leaders. Note how carefully John distinguishes between the leadership and the general populace in their respective responses to Jesus.
  50. John 7:21 tn Grk “Jesus answered and said to them.”
  51. John 7:21 tn Grk “I did one deed.”
  52. John 7:21 sn The “one miracle” that caused them all to be amazed was the last previous public miracle in Jerusalem recorded by the author, the healing of the paralyzed man in John 5:1-9 on the Sabbath. (The synoptic gospels record other Sabbath healings, but John does not mention them.)
  53. John 7:22 tn Grk “gave you circumcision.”
  54. John 7:22 tn Grk “a man.” While the text literally reads “circumcise a man” in actual fact the practice of circumcising male infants on the eighth day after birth (see Phil 3:5) is primarily what is in view here.
  55. John 7:23 tn Grk “a man.” See the note on “male child” in the previous verse.
  56. John 7:23 tn Grk “receives circumcision.”
  57. John 7:23 sn If a male child is circumcised on the Sabbath so that the law of Moses is not broken. The Rabbis counted 248 parts to a man’s body. In the Talmud (b. Yoma 85b) R. Eleazar ben Azariah (ca. a.d. 100) states: “If circumcision, which attaches to one only of the 248 members of the human body, suspends the Sabbath, how much more shall the saving of the whole body suspend the Sabbath?” So absolutely binding did rabbinic Judaism regard the command of Lev 12:3 to circumcise on the eighth day, that in the Mishnah m. Shabbat 18.3; 19.1, 2; and m. Nedarim 3.11 all hold that the command to circumcise overrides the command to observe the Sabbath.
  58. John 7:23 tn Or “made an entire man well.”
  59. John 7:24 tn Or “based on sight.”
  60. John 7:24 tn Or “honest”; Grk “righteous.”
  61. John 7:25 tn Grk “Is it not this one.”
  62. John 7:25 tn Grk “seeking.”
  63. John 7:26 tn Or “speaking openly.”
  64. John 7:26 sn They are saying nothing to him. Some people who had heard Jesus were so impressed with his teaching that they began to infer from the inactivity of the opposing Jewish leaders a tacit acknowledgment of Jesus’ claims.
  65. John 7:26 tn Grk “the rulers.” In context this refers to the Jewish leaders.
  66. John 7:26 tn Grk “this one.”
  67. John 7:26 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.
  68. John 7:27 tn Grk “this one.”
  69. John 7:27 sn We know where this man comes from. The author apparently did not consider this objection worth answering. The true facts about Jesus’ origins were readily available for any reader who didn’t know already. Here is an instance where the author assumes knowledge about Jesus that is independent from the material he records.
  70. John 7:27 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.
  71. John 7:27 sn The view of these people regarding the Messiah that no one will know where he comes from reflects the idea that the origin of the Messiah is a mystery. In the Talmud (b. Sanhedrin 97a) Rabbi Zera taught: “Three come unawares: Messiah, a found article, and a scorpion.” Apparently OT prophetic passages like Mal 3:1 and Dan 9:25 were interpreted by some as indicating a sudden appearance of Messiah. It appears that this was not a universal view: The scribes summoned by Herod at the coming of the Magi in Matt 2 knew that the Messiah was to be born in Bethlehem. It is important to remember that Jewish messianic expectations in the early 1st century were not monolithic.
  72. John 7:28 tn Grk “the temple.”
  73. John 7:28 tn Grk “Then Jesus cried out in the temple, teaching and saying.”
  74. John 7:28 sn You both know me and know where I come from! Jesus’ response while teaching in the temple is difficult—it appears to concede too much understanding to his opponents. It is best to take the words as irony: “So you know me and know where I am from, do you?” On the physical, literal level, they did know where he was from: Nazareth of Galilee (at least they thought they knew). But on another deeper (spiritual) level, they did not: He came from heaven, from the Father. Jesus insisted that he has not come on his own initiative (cf. 5:37), but at the bidding of the Father who sent him.
  75. John 7:28 tn Grk “And I have not come from myself.”
  76. John 7:28 tn The phrase “the one who sent me” refers to God.
  77. John 7:28 tn Grk “the one who sent me is true, whom you do not know.”
  78. John 7:29 tn Although the conjunction “but” is not in the Greek text, the contrast is implied (an omitted conjunction is called asyndeton).
  79. John 7:29 tn The preposition παρά (para) followed by the genitive has the local sense preserved and can be used of one person sending another. This does not necessarily imply origin in essence or eternal generation.
  80. John 7:29 tn Grk “and that one.”
  81. John 7:30 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.sn Here the response is on the part of the crowd, who tried to seize Jesus. This is apparently distinct from the attempted arrest by the authorities mentioned in 7:32.
  82. John 7:30 tn Grk “his hour.”
  83. John 7:31 tn Or “The common people” (as opposed to the religious authorities).
  84. John 7:31 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.
  85. John 7:31 tn Questions prefaced with μή (mē) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “will he?”).
  86. John 7:32 sn See the note on Pharisees in 1:24.
  87. John 7:32 tn Or “The common people” (as opposed to the religious authorities like the Pharisees).
  88. John 7:32 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  89. John 7:32 tn Or “servants.” The “chief priests and Pharisees” is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26. As “servants” or “officers” of the Sanhedrin their representatives should be distinguished from the Levites serving as temple police (perhaps John 7:30 and 44; also John 8:20; 10:39; 19:6; Acts 4:3). Even when performing “police” duties such as here, their “officers” are doing so only as part of their general tasks (see K. H. Rengstorf, TDNT 8:540).
  90. John 7:32 tn Grk “to seize him.” In the context of a deliberate attempt by the servants of the chief priests and Pharisees to detain Jesus, the English verb “arrest” conveys the point more effectively.
  91. John 7:33 tn Grk “Yet a little I am with you.”
  92. John 7:33 tn The word “then” is not in the Greek text, but is implied.
  93. John 7:34 tn Grk “seek me.”
  94. John 7:35 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 is understood to refer to the Jewish authorities or leaders, since the Jewish leaders are mentioned in this context both before and after the present verse (7:32, 45).
  95. John 7:35 tn Grk “this one.”
  96. John 7:35 tn Grk “will not find him.”
  97. John 7:35 sn The Jewish people dispersed (Grk “He is not going to the Diaspora”). The Greek term diaspora (“dispersion”) originally meant those Jews not living in Palestine, but dispersed or scattered among the Gentiles.
  98. John 7:35 tn Questions prefaced with μή (mē) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “is he?”).sn Note the Jewish opponents’ misunderstanding of Jesus’ words, as made clear in vv. 35-36. They didn’t realize he spoke of his departure out of the world. This is another example of the author’s use of misunderstanding as a literary device to emphasize a point.
  99. John 7:36 tn Grk “What is this word that he said.”
  100. John 7:36 tn Grk “seek me.”
  101. John 7:37 sn There is a problem with the identification of this reference to the last day of the feast, the greatest day: It appears from Deut 16:13 that the feast went for seven days. Lev 23:36, however, makes it plain that there was an eighth day, though it was mentioned separately from the seven. It is not completely clear whether the seventh or eighth day was the climax of the feast, called here by the author the “last great day of the feast.” Since according to the Mishnah (m. Sukkah 4.1) the ceremonies with water and lights did not continue after the seventh day, it seems more probable that this is the day the author mentions.
  102. John 7:37 tn Grk “Jesus stood up and cried out, saying.”
  103. John 7:38 tn An alternate way of punctuating the Greek text of vv. 37-38 results in this translation: “If anyone is thirsty, let him come to me and drink. The one who believes in me, just as the scripture says, ‘From within him will flow rivers of living water.’” John 7:37-38 has been the subject of considerable scholarly debate. Certainly Jesus picks up on the literal water used in the ceremony and uses it figuratively. But what does the figure mean? According to popular understanding, it refers to the coming of the Holy Spirit to dwell in the believer. There is some difficulty in locating an OT text which speaks of rivers of water flowing from within such a person, but Isa 58:11 is often suggested: “The Lord will continually lead you, he will feed you even in parched regions. He will give you renewed strength, and you will be like a well-watered garden, like a spring that continually produces water.” Other passages which have been suggested are Prov 4:23 and 5:15; Isa 44:3 and 55:1; Ezek 47:1 ff.; Joel 3:18; and Zech 13:1 and 14:8. The meaning in this case is that when anyone comes to believe in Jesus the scriptures referring to the activity of the Holy Spirit in a person’s life are fulfilled. “When the believer comes to Christ and drinks he not only slakes his thirst but receives such an abundant supply that veritable rivers flow from him” (L. Morris, John [NICNT], 424-25). In other words, with this view, the believer himself becomes the source of the living water. This is the traditional understanding of the passage, often called the “Eastern interpretation” following Origen, Athanasius, and the Greek Fathers. It is supported by such modern scholars as Barrett, Behm, Bernard, Cadman, Carson, R. H. Lightfoot, Lindars, Michaelis, Morris, Odeberg, Schlatter, Schweizer, C. H. Turner, M. M. B. Turner, Westcott, and Zahn. In addition it is represented by the following Greek texts and translations: KJV, RSV, NASB, NA28, and UBS5. D. A. Carson, John, 322-29, has a thorough discussion of the issues and evidence although he opts for the previous interpretation. There is another interpretation possible, however, called the “Western interpretation” because of patristic support by Justin, Hippolytus, Tertullian, and Irenaeus. Modern scholars who favor this view are Abbott, Beasley-Murray, Bishop, Boismard, Braun, Brown, Bullinger, Bultmann, Burney, Dodd, Dunn, Guilding, R. Harris, Hoskyns, Jeremias, Loisy, D. M. Stanley, Thüsing, N. Turner, and Zerwick. This view is represented by the translation in the RSV margin and by the NEB. It is also sometimes called the “christological interpretation” because it makes Jesus himself the source of the living water in v. 38, by punctuating as follows: (37b) ἐάν τις διψᾷ ἐρχέσθω πρός με, καὶ πινέτω (38) ὁ πιστεύων εἰς ἐμέ. Καθὼς εἶπεν ἡ γραφή, ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος. Three crucial questions are involved in the solution of this problem: (1) punctuation; (2) determining the antecedent of αὐτοῦ (autou); and (3) the source of the scripture quotation. With regard to (1) P66 does place a full stop after πινέτω (pinetō), but this may be theologically motivated and could have been added later. Grammatical and stylistic arguments are inconclusive. More important is (2) the determination of the antecedent of αὐτοῦ. Can any other Johannine parallels be found which make the believer the source of the living water? John 4:14 is often mentioned in this regard, but unlike 4:14 the water here becomes a source for others also. Neither does 14:12 provide a parallel. Furthermore, such an interpretation becomes even more problematic in light of the explanation given in v. 39 that the water refers to the Holy Spirit, since it is extremely difficult to see the individual believer becoming the ‘source’ of the Spirit for others. On the other hand, the Gospel of John repeatedly places Jesus himself in this role as source of the living water: 4:10, of course, for the water itself, but according to 20:22 Jesus provides the Spirit (cf. 14:16). Furthermore, the symbolism of 19:34 is difficult to explain as anything other than a deliberate allusion to what is predicted here. This also explains why the Spirit cannot come to the disciples unless Jesus “departs” (16:7). As to (3) the source of the scripture quotation, M. E. Boismard has argued that John is using a targumic rendering of Ps 78:15-16 which describes the water brought forth from the rock in the wilderness by Moses (“Les citations targumiques dans le quatrième évangile,” RB 66 [1959]: 374-78). The frequency of Exodus motifs in the Fourth Gospel (paschal lamb, bronze serpent, manna from heaven) leads quite naturally to the supposition that the author is here drawing on the account of Moses striking the rock in the wilderness to bring forth water (Num 20:8 ff.). That such imagery was readily identified with Jesus in the early church is demonstrated by Paul’s understanding of the event in 1 Cor 10:4. Jesus is the Rock from which the living water—the Spirit—will flow. Carson (see note above) discusses this imagery although he favors the traditional or “Eastern” interpretation. In summary, the latter or “Western” interpretation is to be preferred.
  104. John 7:38 tn Or “out of the innermost part of his person”; Grk “out of his belly.”
  105. John 7:38 sn An OT quotation whose source is difficult to determine. Isa 44:3; 55:1; 58:11; and Zech 14:8 have all been suggested.
  106. John 7:39 tn Grk “for the Spirit was not yet.” Although only B and a handful of other NT mss supply the participle δεδομένον (dedomenon), this is followed in the translation to avoid misunderstanding by the modern English reader that prior to this time the Spirit did not exist. John’s phrase is expressed from a human standpoint and has nothing to do with the preexistence of the third Person of the Godhead. The meaning is that the era of the Holy Spirit had not yet arrived; the Spirit was not as yet at work in a way he later would be because Jesus had not yet returned to his Father. Cf. also Acts 19:2.
  107. John 7:39 sn This is a parenthetical note by the author.
  108. John 7:40 tn Or “The common people” (as opposed to the religious authorities like the chief priests and Pharisees).
  109. John 7:40 tn Or “truly.”
  110. John 7:40 sn The Prophet is a reference to the “prophet like Moses” of Deut 18:15, by this time an eschatological figure in popular belief.
  111. John 7:41 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.
  112. John 7:41 tn An initial negative reply (“No”) is suggested by the causal or explanatory γάρ (gar) which begins the clause.
  113. John 7:41 tn Questions prefaced with μή (mē) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “does he?”).
  114. John 7:42 tn Grk “is from the seed” (an idiom for human descent).
  115. John 7:42 sn An allusion to Ps 89:4.
  116. John 7:42 sn An allusion to Mic 5:2.
  117. John 7:42 tn Grk “the village where David was.”
  118. John 7:43 tn Or “among the common people” (as opposed to the religious authorities like the chief priests and Pharisees).
  119. John 7:43 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  120. John 7:44 sn Cf. John 7:30 regarding the attempt to seize Jesus.
  121. John 7:45 tn Or “servants.” The “chief priests and Pharisees” is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26. As “servants” or “officers” of the Sanhedrin, their representatives should be distinguished from the Levites serving as temple police (perhaps John 7:30 and 44; also John 8:20; 10:39; 19:6; Acts 4:3). Even when performing ‘police’ duties such as here, their “officers” are doing so only as part of their general tasks (See K. H. Rengstorf, TDNT 8:540).
  122. John 7:45 tn Grk “came.”
  123. John 7:45 sn See the note on Pharisees in 1:24.
  124. John 7:45 tn Grk “Why did you not bring him?” The words “back with you” are implied.
  125. John 7:47 tn Grk “answered them.”
  126. John 7:47 tn Questions prefaced with μή (mē) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “have you?”).
  127. John 7:48 tn Grk “the rulers,” used here to describe members of the Sanhedrin.sn The chief priests and Pharisees (John 7:45) is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26. Likewise the term member of the ruling council here denotes a member of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same Greek word (“ruler”) is used to describe Nicodemus in John 3:1, and Nicodemus also speaks up in this episode (John 7:50).
  128. John 7:48 tn Questions prefaced with μή (mē) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “have they?”).
  129. John 7:49 tn Grk “crowd.” “Rabble” is a good translation here because the remark by the Pharisees is so derogatory.
  130. John 7:50 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  131. John 7:50 tn Grk “who was one of them”; the referent (the rulers) has been specified in the translation for clarity.
  132. John 7:50 tn Grk “said to them.”
  133. John 7:51 tn Grk “judge.”
  134. John 7:51 tn Grk “knows.”
  135. John 7:51 tn Questions prefaced with μή (mē) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “does it?”).
  136. John 7:52 tn Grk “They answered and said to him.”
  137. John 7:52 tn Questions prefaced with μή (mē) 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?”).
  138. John 7:52 tc At least one early and significant ms (P66*) places the article before “prophet” (ὁ προφήτης, ho prophētēs), making this a reference to the “prophet like Moses” mentioned in Deut 18:15.tn This claim by the leaders presents some difficulty, because Jonah had been from Gath Hepher, in Galilee (2 Kgs 14:25). Also the Babylonian Talmud later stated, “There was not a tribe in Israel from which there did not come prophets” (b. Sukkah 27b). Two explanations are possible: (1) In the heat of anger the members of the Sanhedrin overlooked the facts (this is perhaps the easiest explanation). (2) This anarthrous noun is to be understood as a reference to the prophet of Deut 18:15 (note the reading of P66 which is articular), by this time an eschatological figure in popular belief. This would produce in the text of John’s Gospel a high sense of irony indeed, since the religious authorities by their insistence that “the Prophet” could not come from Galilee displayed their true ignorance of where Jesus came from on two levels at once (Bethlehem, his birthplace, the fulfillment of Mic 5:2, but also heaven, from which he was sent by the Father). The author does not even bother to refute the false attestation of Jesus’ place of birth as Galilee (presumably Christians knew all too well where Jesus came from).
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