The Far Above All Translation of the New Testament

John

Version 0.94.59, 30 September 2024

Summary

We offer a freely copyable translation of the New Testament based on the Robinson-Pierpont Byzantine Textform 2005 edition of the New Testament. We also cover New Testament variants for the Received Text and the Greek Orthodox Church Patriarchal Text of 1904. Our triple translation and the source Greek texts may be freely copied (see copyright notice below).

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The Greek text as starting material is the Robinson-Pierpont Byzantine Textform 2005, obtained from http://koti.24.fi/jusalak/GreekNT/RP2005.htm, and also available from http://byztxt.com/downloads.html.

The copyright of the Robinson-Pierpont Byzantine Textform 2005 reads:

Copyright © 2005 by Robinson and Pierpont. Anyone is permitted to copy and distribute this text or any portion of this text. It may be incorporated in a larger work, and/or quoted from, stored in a database retrieval system, photocopied, reprinted, or otherwise duplicated by anyone without prior notification, permission, compensation to the holder, or any other restrictions. All rights to this text are released to everyone and no one can reduce these rights at any time. Copyright is not claimed nor asserted for the new and revised form of the Greek NT text of this edition, nor for the original form of such as initially released into the public domain by the editors, first as printed textual notes in 1979 and in continuous-text electronic form in 1986. Likewise, we hereby release into the public domain the introduction and appendix which have been especially prepared for this edition. The permitted use or reproduction of the Greek text or other material contained within this volume (whether by print, electronic media, or other form) does not imply doctrinal or theological agreement by the present editors and publisher with whatever views may be maintained or promulgated by other publishers. For the purpose of assigning responsibility, it is requested that the present editors' names and the title associated with this text as well as this disclaimer be retained in any subsequent reproduction of this material.

Additional material for collations includes:

Our copyright

The Introduction, the English translation and notes (referred to as "this text" below) Copyright © 2009-2022 by Graham G. Thomason. Anyone is permitted to copy and distribute this text or any portion of this text. It may be incorporated in a larger work, and/or quoted from, stored in a database retrieval system, photocopied, reprinted, or otherwise duplicated by anyone without prior notification, permission, compensation to the holder, or any other restrictions. All rights to this text are released to everyone and no-one can reduce these rights at any time. The permitted use or reproduction of the above-mentioned text does not imply doctrinal or theological agreement by the present translator and publisher with whatever views may be maintained or promulgated by other publishers. For the purpose of assigning responsibility, it is requested that the present translator's name, and the title associated with this text, and its availability at www.FarAboveAll.com, as well as this disclaimer, be retained in any subsequent reproduction of this material.

Introduction

Please see the separate Introduction to this Greek text and translation.

VERSE Η ΚΑΙΝΗ ΔΙΑΘΗΚΗ ENGLISH NOTES
John 1:1 Ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. In the beginning was the word, and the word was with God, and the word was God. the word was God: God is a predicate preceding the verb to be, which is why it has no article in Greek. Compare Matt 13:39, John 8:54. The position of God gives it emphasis, which could be expressed by and it is God himself who the word was.
John 1:2 Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. This word was with God in the beginning. this: masculine, not a generalizing neuter.
John 1:3 Πάντα δι' αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἓν ὃ γέγονεν. Everything came into being through it, and not one single thing that has come into being came into being apart from it. it (2x): we retain an English pronoun standing for the word, rather than using he, and it is not until John 1:10 that we definitely meet the pronoun him as the explanation of these titles. Compare John 1:5.
not one single thing ← not even one (thing).
John 1:4 Ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων, In it was life, and the life was the light of men, it: see John 1:3.
John 1:5 καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν. and the light shines in the darkness, and the darkness has not overpowered it. has not overpowered ← did not overpower. AV differs (comprehended), inasmuch as that word has its modern meaning. VulgC VulgS use comprehendo, which can mean include, seize (as well as perceive, comprehend), so admitting the sense overpower.
it: not him. This pronoun, Greek αὐτό, agrees with light, a neuter word in Greek.
John 1:6 Ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ θεοῦ, ὄνομα αὐτῷ Ἰωάννης. There was a man sent from God, and his name was John. John ← Ioannes.
John 1:7 Οὗτος ἦλθεν εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ περὶ τοῦ φωτός, ἵνα πάντες πιστεύσωσιν δι' αὐτοῦ. He came with a view to a testimony, in order to testify about the light, in order that everyone should believe through him. he ← this (man), but the demonstrative force is not emphatic.
John 1:8 Οὐκ ἦν ἐκεῖνος τὸ φῶς, ἀλλ' ἵνα μαρτυρήσῃ περὶ τοῦ φωτός. That man was not the light, but he came in order to testify about the light.
John 1:9 Ἦν τὸ φῶς τὸ ἀληθινόν, ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον. It was the true light, which lights up every man who comes into the world. it: the reference is via the light to the word, which is Jesus Christ (v. 17), but we use the pronoun it while the figure is light.
comes: we take ἐρχόμενον, coming, with ἄνθρωπον, man, not with φῶς, light. On our side are AV and VulgC VulgS (by their Latin masculine accusative participle); against us is NA26, by its punctuation.
John 1:10 Ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος δι' αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω. He was in the world, and the world came into existence through him, but the world did not know him. but: adversative use of καί.
him: the move is made from light to him in this verse (αὐτὸν not αὐτὸ).
John 1:11 Εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. He came to his own property, but his own people did not receive him. property: neuter plural.
but: adversative use of καί.
people: masculine plural.
John 1:12 Ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ· But as for those who did receive him, he gave them authority to become children of God, that is, to those who believe in his name, those who (first occurrence in verse) ← as many as.
John 1:13 οἳ οὐκ ἐξ αἱμάτων, οὐδὲ ἐκ θελήματος σαρκός, οὐδὲ ἐκ θελήματος ἀνδρός, ἀλλ' ἐκ θεοῦ ἐγεννήθησαν. who were begotten not by blood, nor by the will of the flesh, nor by the will of man, but by God. by blood ← out of bloods.
man: or husband. Not the usual word for man in general, so specifically excluding the male. Compare the conception of Christ.
John 1:14 Καὶ ὁ λόγος σὰρξ ἐγένετο, καὶ ἐσκήνωσεν ἐν ἡμῖν - καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός - πλήρης χάριτος καὶ ἀληθείας. And the word became flesh and dwelt among us, and we beheld his glory, glory as of the only-begotten from the father, full of grace and truth. dwelt ← encamped, lived in a tent, but not literally, rather emphasizing the temporariness of the human body. Compare σκήνωμα in 2 Pet 1:13-14.
John 1:15 Ἰωάννης μαρτυρεῖ περὶ αὐτοῦ, καὶ κέκραγεν λέγων, Οὗτος ἦν ὃν εἶπον, Ὁ ὀπίσω μου ἐρχόμενος ἔμπροσθέν μου γέγονεν· ὅτι πρῶτός μου ἦν. John testified concerning him and cried out, saying, “This is he of whom I said, ‘He who comes after me had existence before me, because he was prior to me.’ ” cried out ← has cried out.
this is he ← this was he.
had existence ← has had existence, has been. AV differs (is preferred).
prior to ← first of.
John 1:16 Καὶ ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, καὶ χάριν ἀντὶ χάριτος. And we have all received some of his fulness, and grace for grace. grace for grace: C.H.Welch interprets this as New Testament grace for Old Testament grace. Compare 2 Cor 3:6-7, 2 Cor 3:18.
John 1:17 Ὅτι ὁ νόμος διὰ {RP TR: Μωσέως} [P1904: Μωϋσέως] ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ χριστοῦ ἐγένετο. For the law was given through Moses, then grace and truth came through Jesus Christ. Μωσέως, Moses, RP TR F1853=20/20 F1859=6/7 vs. Μωϋσέως, Moüses, P1904 F1853=0/20 F1859=1/7.
then: the Greek has no word at all to join the two clauses (or sentences) in this verse, which in English would be very abrupt. The AV supplies the adversative but, but we wish to avoid such an inference.
John 1:18 Θεὸν οὐδεὶς ἑώρακεν πώποτε· ὁ μονογενὴς υἱός, ὁ ὢν εἰς τὸν κόλπον τοῦ πατρός, ἐκεῖνος ἐξηγήσατο. No-one has seen God at any time. It is the only-begotten son, who is in the bosom of the father, who has expounded him. it is ... who ← ... that (one).
John 1:19 Καὶ αὕτη ἐστὶν ἡ μαρτυρία τοῦ Ἰωάννου, ὅτε ἀπέστειλαν οἱ Ἰουδαῖοι ἐξ Ἱεροσολύμων ἱερεῖς καὶ Λευΐτας ἵνα ἐρωτήσωσιν αὐτόν, Σὺ τίς εἶ; And this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, “Who are you?”
John 1:20 Καὶ ὡμολόγησεν, καὶ οὐκ ἠρνήσατο· καὶ ὡμολόγησεν ὅτι Οὐκ εἰμὶ ἐγὼ ὁ χριστός. And he confessed and did not deny who he really was, and he confessed, “I am not the Christ.” deny who he really was: or decline (the question).
John 1:21 Καὶ ἠρώτησαν αὐτόν, Τί οὖν; Ἠλίας εἶ σύ; Καὶ λέγει, Οὐκ εἰμί. Ὁ προφήτης εἶ σύ; Καὶ ἀπεκρίθη, Οὔ. Then they asked him, “What then? Are you Elijah?” And he said, “No, I am not.” – “Are you the prophet?” And he answered, “No.” the prophet: A reference to Deut 18:15, Deut 18:18, quoted in Acts 3:22, Acts 3:23, which shows that “the prophet” is the Messiah, but this is not recognized by the priests and Levites in John 1:25.
Elijah ← Elias.
John 1:22 Εἶπον οὖν αὐτῷ, Τίς εἶ; Ἵνα ἀπόκρισιν δῶμεν τοῖς πέμψασιν ἡμᾶς. Τί λέγεις περὶ σεαυτοῦ; So they said to him, “Who are you? Tell us, so that we can give an answer to those who sent us. What do you say about yourself?”
John 1:23 Ἔφη, Ἐγὼ φωνὴ βοῶντος ἐν τῇ ἐρήμῳ, Εὐθύνατε τὴν ὁδὸν κυρίου, καθὼς εἶπεν Ἠσαΐας ὁ προφήτης. He said, “I am

The voice of one crying in the desert,

‘Make straight the way of the Lord’,

as Isaiah the prophet said.” 		Our punctuation agrees with RP P1904 TBS-TR AV, but not HF, who read: crying out, ‘In the desert prepare ...’
Isa 40:3.
John 1:24 Καὶ οἱ ἀπεσταλμένοι ἦσαν ἐκ τῶν Φαρισαίων. Now those who had been sent were from the Pharisees,
John 1:25 Καὶ ἠρώτησαν αὐτόν, καὶ εἶπον αὐτῷ, Τί οὖν βαπτίζεις, εἰ σὺ οὐκ εἶ ὁ χριστός, οὔτε Ἠλίας, οὔτε ὁ προφήτης; and they questioned him and asked him, “So why do you baptize, if you are not the Christ, nor Elijah, nor the prophet?” asked him ← said to him.
John 1:26 Ἀπεκρίθη αὐτοῖς ὁ Ἰωάννης λέγων, Ἐγὼ βαπτίζω ἐν ὕδατι· μέσος δὲ ὑμῶν ἕστηκεν ὃν ὑμεῖς οὐκ οἴδατε. John replied to them and said, “I baptize with water. But in your midst stands he whom you do not know.
John 1:27 Αὐτός ἐστιν ὁ ὀπίσω μου ἐρχόμενος, ὃς ἔμπροσθέν μου γέγονεν· οὗ ἐγὼ οὐκ εἰμὶ ἄξιος ἵνα λύσω αὐτοῦ τὸν ἱμάντα τοῦ ὑποδήματος. He is the one who comes after me, who had existence before me, the strap of whose sandal I am not worthy to loosen.” had existence: AV differs, as in John 1:15.
John 1:28 Ταῦτα ἐν {RP P1904: Βηθανίᾳ} [TR: Βηθαβαρᾶ] ἐγένετο πέραν τοῦ Ἰορδάνου, ὅπου ἦν Ἰωάννης βαπτίζων. These things took place in {RP P1904: Bethania} [TR: Bethabara] beyond the Jordan, where John was baptizing. Βηθανίᾳ, Bethania, RP P1904 F1853=14/23 F1859=5/7 vs. Βηθαβαρᾶ, Bethabara, TR F1853=3/23 (Scrivener's d**k**q) F1859=1/7 vs. other spellings, F1853=6/23 F1859=1/7.
John 1:29 Τῇ ἐπαύριον βλέπει {RP-text: - } [RP-marg P1904 TR: ὁ Ἰωάννης] τὸν Ἰησοῦν ἐρχόμενον πρὸς αὐτόν, καὶ λέγει, Ἴδε ὁ ἀμνὸς τοῦ θεοῦ, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου. The next day, {RP-text: he} [RP-marg P1904 TR: John] saw Jesus coming to him, and he said, “Behold the lamb of God, which takes away the sin of the world. ὁ Ἰωάννης, John: absent in RP-text F1853=10/21 F1859=1/7 vs. present in RP-marg P1904 TR F1853=11/21 F1859=6/7. A disparity with RP-text, R=11:19.
behold ← see, but the solemnity of the utterance justifies behold.
which: our pronoun refers to the title / figure, as in John 1:5.
John 1:30 Οὗτός ἐστιν περὶ οὗ ἐγὼ εἶπον, Ὀπίσω μου ἔρχεται ἀνὴρ ὃς ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν. This is he about whom I said, ‘After me comes a man who had existence before me, because he was prior to me.’ had existence: as in John 1:15.
prior to ← first of.
John 1:31 Κἀγὼ οὐκ ᾔδειν αὐτόν· ἀλλ' ἵνα φανερωθῇ τῷ Ἰσραήλ, διὰ τοῦτο ἦλθον ἐγὼ ἐν τῷ ὕδατι βαπτίζων. And I did not know him, except that he should be manifested to Israel – that is why I came baptizing with water.” that is why ← on account of this.
with: or in.
John 1:32 Καὶ ἐμαρτύρησεν Ἰωάννης λέγων ὅτι Τεθέαμαι τὸ πνεῦμα καταβαῖνον {RP-text TR: ὡσεὶ} [RP-marg P1904: ὡς] περιστερὰν ἐξ οὐρανοῦ, καὶ ἔμεινεν ἐπ' αὐτόν. And John testified, saying, “I have seen the spirit descending like a dove from heaven, and it remained on him. ὡσεὶ, as (1), RP-text TR F1853=11/20 F1859=4/7 vs. ὡς, as (2), RP-marg P1904 F1853=9/20 F1859=3/7.
John 1:33 Κἀγὼ οὐκ ᾔδειν αὐτόν· ἀλλ' ὁ πέμψας με βαπτίζειν ἐν ὕδατι, ἐκεῖνός μοι εἶπεν, Ἐφ' ὃν ἂν ἴδῃς τὸ πνεῦμα καταβαῖνον καὶ μένον ἐπ' αὐτόν, οὗτός ἐστιν ὁ βαπτίζων ἐν πνεύματι ἁγίῳ. And I did not know him, except that he who sent me to baptize with water said to me, ‘On whom you see the spirit descending and remaining, that is the one who baptizes with holy spirit.’ he who ← the (one) ... that (one).
with: or in.
whom ← whomever.
remaining ← remaining on him, which in English is pleonastic. A Hebraism.
John 1:34 Κἀγὼ ἑώρακα, καὶ μεμαρτύρηκα ὅτι οὗτός ἐστιν ὁ υἱὸς τοῦ θεοῦ. And I have seen it, and I have testified that this is the son of God.” it: referring to the spirit, or the event in general, rather than the whom of the previous verse (on whom you see the spirit...).
John 1:35 Τῇ ἐπαύριον πάλιν εἱστήκει ὁ Ἰωάννης, καὶ ἐκ τῶν μαθητῶν αὐτοῦ δύο· On the next day, John was again standing, as were two of his disciples,
John 1:36 καὶ ἐμβλέψας τῷ Ἰησοῦ περιπατοῦντι, λέγει, Ἴδε ὁ ἀμνὸς τοῦ θεοῦ. and looking at Jesus walking around, he said, “Behold the lamb of God.” looking at ← having looked at. See Matt 23:20.
behold ← see, as in John 1:29.
John 1:37 Καὶ ἤκουσαν αὐτοῦ οἱ δύο μαθηταὶ λαλοῦντος, καὶ ἠκολούθησαν τῷ Ἰησοῦ. And the two disciples heard him speaking, and they followed Jesus. two disciples: Andrew (John 1:40) and probably John, the writer of this gospel himself.
John 1:38 Στραφεὶς δὲ ὁ Ἰησοῦς καὶ θεασάμενος αὐτοὺς ἀκολουθοῦντας, λέγει αὐτοῖς, Τί ζητεῖτε; Οἱ δὲ εἶπον αὐτῷ, Ῥαββί - ὃ λέγεται ἑρμηνευόμενον, Διδάσκαλε - ποῦ μένεις; Jesus then turned round and saw them following, and he said to them, ¶ “What are you looking for?” And they said to him, “Rabbi” – which, translated, is “teacher” – “where are you staying?” ¶ Verse division: in P1904 numbering, John 1:39 begins here, and all subsequent P1904 verse numbers in this chapter are 1 higher than in RP TR.
is ← is said, means.
John 1:39 Λέγει αὐτοῖς, Ἔρχεσθε καὶ ἴδετε. Ἦλθον {RP TR: - } [P1904: οὖν] καὶ εἶδον ποῦ μένει· καὶ παρ' αὐτῷ ἔμειναν τὴν ἡμέραν ἐκείνην· ὥρα {RP P1904: - } [TR: δὲ] ἦν ὡς δεκάτη. He said to them, “Come and see.” {RP TR: So} [P1904: So] they went and saw where he was staying, and they remained with him that day. {RP P1904: Now} [TR: Now] it was about the tenth hour. οὖν, therefore: absent in RP TR F1853=19/20 F1859=7/8 vs. present in P1904 F1853=1/20 (Scrivener's c) F1859=1/8.
δὲ, but: absent in RP P1904 F1853=20/20 F1859=7/7 vs. present in TR F1853=0/20 F1859=0/7.
tenth hour: 4 p.m.
John 1:40 Ἦν Ἀνδρέας ὁ ἀδελφὸς Σίμωνος Πέτρου εἷς ἐκ τῶν δύο τῶν ἀκουσάντων παρὰ Ἰωάννου καὶ ἀκολουθησάντων αὐτῷ. Andrew the brother of Simon Peter was one of the two who heard from John and followed him. him: i.e. Jesus.
John 1:41 Εὑρίσκει οὗτος πρῶτος τὸν ἀδελφὸν τὸν ἴδιον Σίμωνα, καὶ λέγει αὐτῷ, Εὑρήκαμεν τὸν {RP: Μεσίαν} [P1904 TR: Μεσσίαν] - ὅ ἐστιν μεθερμηνευόμενον, {RP P1904: - } [TR: ὁ] χριστός. He found his own brother Simon first, and he said to him, “We have found the Messiah” – which, translated, is {RP P1904: the} [TR: the] “Christ” – Μεσίαν, Messiah (1), RP F1853=18/20 F1859=7/7 vs. Μεσσίαν, Messiah (2), P1904 TR F1853=2/20 (Scrivener's oy) F1859=0/7.
ὁ, the (Christ): absent in RP P1904 F1853=19/20 F1859=7/7 vs. present in TR F1853=1/20 (Scrivener's g) F1859=0/7.
he ← this (man).
Christ ← anointed.
John 1:42 Καὶ ἤγαγεν αὐτὸν πρὸς τὸν Ἰησοῦν. Ἐμβλέψας {RP-text P1904: - } [RP-marg TR: δὲ] αὐτῷ ὁ Ἰησοῦς εἶπεν, Σὺ εἶ Σίμων ὁ υἱὸς Ἰωνᾶ· σὺ κληθήσῃ Κηφᾶς - ὃ ἑρμηνεύεται Πέτρος. and he brought him to Jesus. Jesus {RP-text P1904: - } [RP-marg TR: then] looked at him and said, “You are Simon the son of Jonah. You will be called Cephas, which, translated, is ‘Peter.’ ” δὲ, but: absent in RP-text P1904 F1853=13/20 F1859=7/8 vs. present in RP-marg TR F1853=7/20 F1859=1/8.
Peter ← Rock.
John 1:43 Τῇ ἐπαύριον ἠθέλησεν {RP: - } [P1904 TR: ὁ Ἰησοῦς] ἐξελθεῖν εἰς τὴν Γαλιλαίαν, καὶ εὑρίσκει Φίλιππον, καὶ λέγει αὐτῷ {RP-text: ὁ Ἰησοῦς} [RP-marg P1904 TR: - ], Ἀκολούθει μοι. The next day, {RP: he} [P1904 TR: Jesus] wished to set out for Galilee, and he found Philip, and {RP-text: Jesus} [RP-marg P1904 TR: - ] said to him, “Follow me.” ὁ Ἰησοῦς, Jesus (wished): absent in RP F1853=13/22 F1859=2/7 vs. present in P1904 TR F1853=9/22 F1859=5/7. A weak disparity (#1) with RP, R=15:16.
ὁ Ἰησοῦς, Jesus (said): present in RP-text F1853=14/23 F1859=2/7 vs. absent in RP-marg P1904 TR F1853=9/23 F1859=5/7. Nearly a disparity (#2) with RP-text, R=16:16. One disparity, as a reading, includes the other.
John 1:44 Ἦν δὲ ὁ Φίλιππος ἀπὸ Βηθσαϊδά, ἐκ τῆς πόλεως Ἀνδρέου καὶ Πέτρου. Now Philip was from Bethsaida, from the city of Andrew and Peter.
John 1:45 Εὑρίσκει Φίλιππος τὸν Ναθαναήλ, καὶ λέγει αὐτῷ, Ὃν ἔγραψεν {RP TR: Μωσῆς} [P1904: Μωϋσῆς] ἐν τῷ νόμῳ καὶ οἱ προφῆται εὑρήκαμεν, Ἰησοῦν τὸν υἱὸν τοῦ Ἰωσὴφ τὸν ἀπὸ {RP P1904 S1550: Ναζαρέτ} [E1624 S1894: Ναζαρέθ]. Philip found Nathanael, and he said to him, “We have found him of whom Moses in the law, and the prophets, wrote, namely Jesus, the son of Joseph, who is from Nazareth.” Μωσῆς, Moses, RP TR F1853=17/20 F1859=6/7 vs. Μωϋσῆς, Moüses, P1904 F1853=3/20 (Scrivener's ehp) F1859=1/7.
Ναζαρέτ, Nazaret, RP P1904 S1550 F1853=16/20 F1859=3/7 vs. Ναζαρέθ, Nazareth, E1624 S1894 F1853=4/20 (Scrivener's dehy) F1859=4/7.
John 1:46 Καὶ εἶπεν αὐτῷ Ναθαναήλ, Ἐκ {RP P1904 S1550: Ναζαρὲτ} [E1624 S1894: Ναζαρὲθ] δύναταί τι ἀγαθὸν εἶναι; Λέγει αὐτῷ Φίλιππος, Ἔρχου καὶ ἴδε. And Nathanael said to him, “Can there be anything good from Nazareth?” Philip said to him, “Come and see.” Ναζαρέτ, Nazaret, RP P1904 S1550 F1853=16/20 F1859=3/7 vs. Ναζαρέθ, Nazareth, E1624 S1894 F1853=4/20 (Scrivener's dehy) F1859=4/7.
John 1:47 Εἶδεν ὁ Ἰησοῦς τὸν Ναθαναὴλ ἐρχόμενον πρὸς αὐτόν, καὶ λέγει περὶ αὐτοῦ, Ἴδε ἀληθῶς Ἰσραηλίτης, ἐν ᾧ δόλος οὐκ ἔστιν. Jesus saw Nathanael coming to him and said concerning him, “Look, an Israelite, truly, in whom there is no guile.”
John 1:48 Λέγει αὐτῷ Ναθαναήλ, Πόθεν με γινώσκεις; Ἀπεκρίθη {RP P1904: - } [TR: ὁ] Ἰησοῦς καὶ εἶπεν αὐτῷ, Πρὸ τοῦ σε Φίλιππον φωνῆσαι, ὄντα ὑπὸ τὴν συκῆν, εἶδόν σε. Nathanael said to him, “From where do you know me?” Jesus answered and said to him, “Before Philip called you, I saw you under the fig tree.” ὁ, the (Jesus): absent in RP P1904 F1853=17/20 F1859=6/8 vs. present in TR F1853=3/20 (Scrivener's ceg) F1859=2/8.
under ← being under.
John 1:49 Ἀπεκρίθη Ναθαναήλ καὶ λέγει αὐτῷ, Ῥαββί, σὺ εἶ ὁ υἱὸς τοῦ θεοῦ, σὺ εἶ ὁ βασιλεὺς τοῦ Ἰσραήλ. Nathanael replied and said to him, “Rabbi, you are the son of God. You are the king of Israel.”
John 1:50 Ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ, Ὅτι εἶπόν σοι, Εἶδόν σε ὑποκάτω τῆς συκῆς, πιστεύεις; Μείζω τούτων ὄψει. Jesus replied and said to him, “Do you believe because I said to you, ‘I saw you under the fig tree’? You will see greater things than these.” do you believe ... : not necessarily a question (as punctuated by RP P1904 TBS-TR); it could be a statement: “because I said ... you believe.”
John 1:51 Καὶ λέγει αὐτῷ, Ἀμὴν ἀμὴν λέγω ὑμῖν, ἀπ' ἄρτι ὄψεσθε τὸν οὐρανὸν ἀνεῳγότα, καὶ τοὺς ἀγγέλους τοῦ θεοῦ ἀναβαίνοντας καὶ καταβαίνοντας ἐπὶ τὸν υἱὸν τοῦ ἀνθρώπου. And he said to him, “Truly, truly, I say to you people, from now on you will see heaven opened and the angels of God ascending and descending on the son of man.” you people ← you (plural), somewhat unexpectedly in the context.
John 2:1 Καὶ τῇ ἡμέρᾳ τῇ τρίτῃ γάμος ἐγένετο ἐν Κανᾷ τῆς Γαλιλαίας, καὶ ἦν ἡ μήτηρ τοῦ Ἰησοῦ ἐκεῖ· Then on the third day a wedding took place in Cana in Galilee, and Jesus's mother was there.
John 2:2 ἐκλήθη δὲ καὶ ὁ Ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὸν γάμον. And both Jesus and his disciples were invited to the wedding.
John 2:3 Καὶ ὑστερήσαντος οἴνου, λέγει ἡ μήτηρ τοῦ Ἰησοῦ πρὸς αὐτόν, Οἶνον οὐκ ἔχουσιν. Then when the wine ran out, Jesus's mother said to him, “They haven't got any more wine.”
John 2:4 Λέγει {RP P1904c TR: αὐτῇ} [P1904u: αὐτῷ] ὁ Ἰησοῦς, Τί ἐμοὶ καὶ σοί, γύναι; Οὔπω ἥκει ἡ ὥρα μου. Jesus said to her, “Madam, what does that matter to me or you? My hour has not yet come.”
John 2:5 Λέγει ἡ μήτηρ αὐτοῦ τοῖς διακόνοις, Ὅ τι ἂν λέγῃ ὑμῖν, ποιήσατε. His mother said to the servants, “Do whatever he says to you.” Do whatever he says to you ← Whatever he says to you, do. The same words spoken to Joseph in Gen 41:55.
John 2:6 Ἦσαν δὲ ἐκεῖ ὑδρίαι λίθιναι ἓξ κείμεναι κατὰ τὸν καθαρισμὸν τῶν Ἰουδαίων, χωροῦσαι ἀνὰ μετρητὰς δύο ἢ τρεῖς. Now there were six stone water-jars there, standing according to the cleansing of the Jews, each holding two or three metretes. metretes: a metrete is about 8 imperial gallons or 36 litres.
John 2:7 Λέγει αὐτοῖς ὁ Ἰησοῦς, Γεμίσατε τὰς ὑδρίας ὕδατος. Καὶ ἐγέμισαν αὐτὰς ἕως ἄνω. Jesus said to them, “Fill the water-jars with water.” So they filled them up to the brim. up to the brim ← as far as high up.
John 2:8 Καὶ λέγει αὐτοῖς, Ἀντλήσατε νῦν, καὶ φέρετε τῷ ἀρχιτρικλίνῳ. Καὶ ἤνεγκαν. Then he said to them, “Draw some off now and bring it to the catering steward.” So they brought it.
John 2:9 Ὡς δὲ ἐγεύσατο ὁ ἀρχιτρίκλινος τὸ ὕδωρ οἶνον γεγενημένον, καὶ οὐκ ᾔδει πόθεν ἐστίν - οἱ δὲ διάκονοι ᾔδεισαν οἱ ἠντληκότες τὸ ὕδωρ - φωνεῖ τὸν νυμφίον ὁ ἀρχιτρίκλινος, But when the catering steward had tasted the water, which had become wine – and he did not know where it was from, but the servants who had drawn off the water knew – the catering steward called the bridegroom, who had drawn off: our italicization here indicates the supplying of a finite verb, not a tense change, aorist to (plu-)perfect, as might be suspected. See the Introduction.
John 2:10 καὶ λέγει αὐτῷ, Πᾶς ἄνθρωπος πρῶτον τὸν καλὸν οἶνον τίθησιν, καὶ ὅταν μεθυσθῶσιν, τότε τὸν ἐλάσσω· σὺ τετήρηκας τὸν καλὸν οἶνον ἕως ἄρτι. and he said to him, “Every man first puts out the good wine, and when they have become drunk, then the inferior. But you have kept the good wine until now.” have become drunk ← become drunk.
John 2:11 Ταύτην ἐποίησεν τὴν ἀρχὴν τῶν σημείων ὁ Ἰησοῦς ἐν Κανᾷ τῆς Γαλιλαίας, καὶ ἐφανέρωσεν τὴν δόξαν αὐτοῦ· καὶ ἐπίστευσαν εἰς αὐτὸν οἱ μαθηταὶ αὐτοῦ. Jesus performed this first of the signs in Cana in Galilee and manifested his glory, and his disciples believed in him.
John 2:12 Μετὰ τοῦτο κατέβη εἰς Καπερναούμ, αὐτὸς καὶ ἡ μήτηρ αὐτοῦ, καὶ οἱ ἀδελφοὶ αὐτοῦ, καὶ οἱ μαθηταὶ αὐτοῦ· καὶ ἐκεῖ ἔμειναν οὐ πολλὰς ἡμέρας. After this, he went down to Capernaum, he and his mother and his brothers and his disciples, and they remained there for a few days. a few ← not many.
John 2:13 Καὶ ἐγγὺς ἦν τὸ Πάσχα τῶν Ἰουδαίων, καὶ ἀνέβη εἰς Ἱεροσόλυμα ὁ Ἰησοῦς. And the Jews' Passover was near, and Jesus went up to Jerusalem.
John 2:14 Καὶ εὗρεν ἐν τῷ ἱερῷ τοὺς πωλοῦντας βόας καὶ πρόβατα καὶ περιστεράς, καὶ τοὺς κερματιστὰς καθημένους. And he found in the temple those who sold oxen and sheep and doves, and the money-changers sitting down,
John 2:15 Καὶ ποιήσας φραγέλλιον ἐκ σχοινίων πάντας ἐξέβαλεν ἐκ τοῦ ἱεροῦ, τά τε πρόβατα καὶ τοὺς βόας· καὶ τῶν κολλυβιστῶν ἐξέχεεν τὸ κέρμα, καὶ τὰς τραπέζας ἀνέστρεψεν· and he made a whip from cords, and he drove them all out of the temple, and the sheep and the oxen, and he poured out the small change of the money-changers, and he turned the tables upside down.
John 2:16 καὶ τοῖς τὰς περιστερὰς πωλοῦσιν εἶπεν, Ἄρατε ταῦτα ἐντεῦθεν· μὴ ποιεῖτε τὸν οἶκον τοῦ πατρός μου οἶκον ἐμπορίου. And he said to those who were selling doves, “Take these things away from here. Do not make my father's house a house of commerce.”
John 2:17 Ἐμνήσθησαν δὲ οἱ μαθηταὶ αὐτοῦ ὅτι γεγραμμένον ἐστίν, Ὁ ζῆλος τοῦ οἴκου σου {RP P1904: καταφάγεταί} [TR: κατέφαγέν] με. His disciples then remembered that it stands written: “The zeal of your house {RP P1904: will consume} [TR: has consumed] me.” καταφάγεταί, will consume, RP P1904 F1853=18/21 F1859=5/7 vs. κατέφαγέν, consumed, TR F1853=3/21 (Scrivener's cg*y) F1859=2/7. AV differs textually.
Ps 69:10MT (Ps 69:9AV).
John 2:18 Ἀπεκρίθησαν οὖν οἱ Ἰουδαῖοι καὶ εἶπον αὐτῷ, Τί σημεῖον δεικνύεις ἡμῖν, ὅτι ταῦτα ποιεῖς; So the Jews responded and said to him, “What sign do you show us, seeing that you do these things?”
John 2:19 Ἀπεκρίθη {RP P1904: - } [TR: ὁ] Ἰησοῦς καὶ εἶπεν αὐτοῖς, Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν. Jesus answered and said to them, “Break up this temple, and in three days I will raise it up.” ὁ, the (Jesus): absent in RP P1904 F1853=18/20 F1859=6/8 vs. present in TR F1853=2/20 (Scrivener's cg) F1859=2/8.
temple ← sanctuary, but here alluding to the whole temple, though actually referring to his body (John 2:21).
John 2:20 Εἶπον οὖν οἱ Ἰουδαῖοι, Τεσσαράκοντα καὶ ἓξ ἔτεσιν ᾠκοδομήθη ὁ ναὸς οὗτος, καὶ σὺ ἐν τρισὶν ἡμέραις ἐγερεῖς αὐτόν; So the Jews said, “This temple was built in forty-six years, and will you raise it up in three days?” temple: see John 2:19.
John 2:21 Ἐκεῖνος δὲ ἔλεγεν περὶ τοῦ ναοῦ τοῦ σώματος αὐτοῦ. But he was speaking about the temple of his body. he ← the former, that (one).
temple: see John 2:19.
John 2:22 Ὅτε οὖν ἠγέρθη ἐκ νεκρῶν, ἐμνήσθησαν οἱ μαθηταὶ αὐτοῦ ὅτι τοῦτο ἔλεγεν {RP P1904: - } [TR: αὐτοῖς]· καὶ ἐπίστευσαν τῇ γραφῇ, καὶ τῷ λόγῳ ᾧ εἶπεν ὁ Ἰησοῦς. So when he had risen from the dead, his disciples remembered him saying this {RP P1904: - } [TR: to them], and they believed the scripture and the words which Jesus had spoken. αὐτοῖς, to them: absent in RP P1904 F1853=18/20 F1859=6/7 vs. present in TR F1853=2/20 (Scrivener's dp) F1859=1/7.
risen: or had been raised.
him saying ← that he had been saying.
words ← word.
John 2:23 Ὡς δὲ ἦν ἐν {RP P1904: τοῖς} [TR: - ] Ἱεροσολύμοις ἐν τῷ Πάσχα, ἐν τῇ ἑορτῇ, πολλοὶ ἐπίστευσαν εἰς τὸ ὄνομα αὐτοῦ, θεωροῦντες αὐτοῦ τὰ σημεῖα ἃ ἐποίει. Then when he was in Jerusalem at the Passover, at the festival, many believed in his name when they saw his signs which he performed. τοῖς, the (Jerusalem): present in RP P1904 F1853=18/20 F1859=4/7 vs. absent in TR F1853=2/20 (Scrivener's xy) F1859=3/7.
John 2:24 Αὐτὸς δὲ ὁ Ἰησοῦς οὐκ ἐπίστευεν ἑαυτὸν αὐτοῖς, διὰ τὸ αὐτὸν γινώσκειν πάντας, But Jesus himself did not entrust himself to them, because he knew everyone,
John 2:25 καὶ ὅτι οὐ χρείαν εἶχεν ἵνα τις μαρτυρήσῃ περὶ τοῦ ἀνθρώπου· αὐτὸς γὰρ ἐγίνωσκεν τί ἦν ἐν τῷ ἀνθρώπῳ. and because he did not need anyone to testify about man, for he knew what was in man.
John 3:1 Ἦν δὲ ἄνθρωπος ἐκ τῶν Φαρισαίων, Νικόδημος ὄνομα αὐτῷ, ἄρχων τῶν Ἰουδαίων· Now there was a man of the Pharisees, whose name was Nicodemus, a leader of the Jews.
John 3:2 οὗτος ἦλθεν πρὸς {RP-text P1904: αὐτὸν} [RP-marg TR: τὸν Ἰησοῦν] νυκτός, καὶ εἶπεν αὐτῷ, Ῥαββί, οἴδαμεν ὅτι ἀπὸ θεοῦ ἐλήλυθας διδάσκαλος· οὐδεὶς γὰρ ταῦτα τὰ σημεῖα δύναται ποιεῖν ἃ σὺ ποιεῖς, ἐὰν μὴ ᾖ ὁ θεὸς μετ' αὐτοῦ. This man came to {RP-text P1904: him} [RP-marg TR: Jesus] by night and said to him, “Rabbi, we know that you have come from God as a teacher, for no-one can do these signs which you do unless God is with him.” αὐτὸν, him, RP-text P1904 F1853=10/20 F1859=1/7 vs. τὸν Ἰησοῦν, Jesus, RP-marg TR F1853=10/20 F1859=6/7. A disparity with RP-text, R=12:17.
John 3:3 Ἀπεκρίθη {RP TR: ὁ} [P1904: - ] Ἰησοῦς καὶ εἶπεν αὐτῷ, Ἀμὴν ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἄνωθεν, οὐ δύναται ἰδεῖν τὴν βασιλείαν τοῦ θεοῦ. Jesus answered and said to him, “Truly, truly, I say to you, unless a person is begotten from above, he cannot see the kingdom of God.” ὁ, the (Jesus): present in RP TR F1853=10/21 F1859=3/7 vs. absent in P1904 F1853=11/21 F1859=4/7. A weak disparity with RP, R=14:16.
begotten: or born (as in Matt 2:1 and some other verses), whereas begotten is consistent with the genealogy in Matt 1:2 - 1:18. We select a rendering as appropriate in the verses following.
from above: or again.
John 3:4 Λέγει πρὸς αὐτὸν ὁ Νικόδημος, Πῶς δύναται ἄνθρωπος γεννηθῆναι γέρων ὤν; Μὴ δύναται εἰς τὴν κοιλίαν τῆς μητρὸς αὐτοῦ δεύτερον εἰσελθεῖν καὶ γεννηθῆναι; Nicodemus said to him, “How can a man be born when he is old? Surely he cannot go into his mother's womb a second time and be born again?” born (2x): see John 3:3.
John 3:5 Ἀπεκρίθη {RP P1904: - } [TR: ὁ] Ἰησοῦς, Ἀμὴν ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἐξ ὕδατος καὶ πνεύματος, οὐ δύναται εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ. Jesus replied, “Truly, truly, I say to you, unless a person is begotten from water and from spirit, he cannot go into the kingdom of God. ὁ, the (Jesus): absent in RP P1904 F1853=14/20 F1859=6/7 vs. present in TR F1853=6/20 F1859=1/7.
begotten: see John 3:3.
John 3:6 Τὸ {RP P1904 S1550 S1894: γεγεννημένον} [E1624: γεγενημένον] ἐκ τῆς σαρκὸς σάρξ ἐστιν· καὶ τὸ {RP P1904 S1550 S1894: γεγεννημένον} [E1624: γεγενημένον] ἐκ τοῦ πνεύματος πνεῦμά ἐστιν. That which is {RP P1904 S1550 S1894: begotten} [E1624: born] from flesh is flesh, and that which is {RP P1904 S1550 S1894: begotten} [E1624: born] from spirit is spirit. First occurrence in verse: γεγεννημένον, having been begotten, RP P1904 S1550 S1894 F1853=16/20 F1859=6/7 vs. γεγενημένον, having come about, been made, been born, E1624 F1853=4/20 (Scrivener's oqrs) F1859=1/7. AV differs textually.
Second occurrence in verse: γεγεννημένον, having been begotten, RP P1904 S1550 S1894 F1853=16/20 F1859=6/7 vs. γεγενημένον, having come about, been made, been born, E1624 F1853=4/20 (Scrivener's oqrs) F1859=1/7. AV differs textually.
begotten (2x): see John 3:3. AV translates born.
John 3:7 Μὴ θαυμάσῃς ὅτι εἶπόν σοι, Δεῖ ὑμᾶς γεννηθῆναι ἄνωθεν. Do not be amazed because I said to you, ‘You must be begotten from above.’ begotten: see John 3:3.
from above: see John 3:3.
John 3:8 Τὸ πνεῦμα ὅπου θέλει πνεῖ, καὶ τὴν φωνὴν αὐτοῦ ἀκούεις, ἀλλ' οὐκ οἶδας πόθεν ἔρχεται καὶ ποῦ ὑπάγει· οὕτως ἐστὶν πᾶς ὁ γεγεννημένος ἐκ τοῦ πνεύματος. The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it is going. So is everyone who has been begotten from the spirit.” wind: the word is πνεῦμα, translated spirit at the end of this verse and generally so, but breath in 2 Thes 2:8. It is cognate with the verb used here for to blow too (πνέω). The ↴
begotten: see John 3:3.
John 3:9 Ἀπεκρίθη Νικόδημος καὶ εἶπεν αὐτῷ, Πῶς δύναται ταῦτα γενέσθαι; Nicodemus replied and said to him, “How can these things be?” ↳ regular NT word for wind is ἄνεμος, so this is exceptional usage. It is a pity that there does not seem to be a way to bring out all the force of the Greek analogy in English.
John 3:10 Ἀπεκρίθη {RP P1904: - } [TR: ὁ] Ἰησοῦς καὶ εἶπεν αὐτῷ, Σὺ εἶ ὁ διδάσκαλος τοῦ Ἰσραήλ, καὶ ταῦτα οὐ γινώσκεις; Jesus replied and said to him, “Are you a teacher of Israel, and don't you know these things? ὁ, the (Jesus): absent in RP P1904 F1853=18/20 F1859=6/7 vs. present in TR F1853=2/20 (Scrivener's cp) F1859=1/7.
a teacher ← the teacher. Perhaps denoting seniority, but see Gen 22:9.
John 3:11 Ἀμὴν ἀμὴν λέγω σοι ὅτι ὃ οἴδαμεν λαλοῦμεν, καὶ ὃ ἑωράκαμεν μαρτυροῦμεν· καὶ τὴν μαρτυρίαν ἡμῶν οὐ λαμβάνετε. Truly, truly, I say to you that we speak what we know, and we testify what we have seen, but you do not receive our testimony.
John 3:12 Εἰ τὰ ἐπίγεια εἶπον ὑμῖν καὶ οὐ πιστεύετε, πῶς, ἐὰν εἴπω ὑμῖν τὰ ἐπουράνια, πιστεύσετε; If I told you of earthly things, and you do not believe, how can you believe if I tell you of upper-heavenly things? can ← will, a Hebraism.
John 3:13 Καὶ οὐδεὶς ἀναβέβηκεν εἰς τὸν οὐρανόν, εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ καταβάς, ὁ υἱὸς τοῦ ἀνθρώπου ὁ ὢν ἐν τῷ οὐρανῷ. And no-one has ascended to heaven except him who came down from heaven, the son of man who is in heaven.
John 3:14 Καὶ καθὼς {RP TR: Μωσῆς} [P1904: Μωϋσῆς] ὕψωσεν τὸν ὄφιν ἐν τῇ ἐρήμῳ, οὕτως ὑψωθῆναι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου· And as Moses lifted up the serpent in the desert, so must the son of man be lifted up, Μωσῆς, Moses, RP TR F1853=19/20 F1859=6/7 vs. Μωϋσῆς, Moüses, P1904 F1853=1/20 (Scrivener's e) F1859=1/7.
Num 21:9.
John 3:15 ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται, ἀλλ' {RP P1904 TR: ἔχῃ} [MISC: ἔχει] ζωὴν αἰώνιον. so that everyone who believes in him should not be lost, but {RP P1904 TR: have} [MISC: he has] age-abiding life. ἔχῃ, may have, RP P1904 TR F1853=9/20 F1859=1/7 vs. ἔχει, has, F1853=11/20 F1859=6/7. A disparity with RP, R=12:17.
be lost: see John 3:16.
age-abiding life: The adjective αἰώνιος is associated with the noun αἰών in John 10:28. The noun αἰών is clearly age, epoch, aeon (so not “eternity”) in, e.g., 1 Cor 2:7, Eph 2:7, Eph 3:11, Heb 9:26, Heb 11:3. We bring out the sense of relating to the age with the adjective, where appropriate. However, the noun is sometimes used idiomatically in expressions such as εἰς τὸν αἰῶνα to mean ever. In such cases, the sense must be taken within the backdrop of the present age, not eternity.
John 3:16 Οὕτως γὰρ ἠγάπησεν ὁ θεὸς τὸν κόσμον, ὥστε τὸν υἱὸν αὐτοῦ τὸν μονογενῆ ἔδωκεν, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται, ἀλλ' {RP P1904 TR: ἔχῃ} [MISC: ἔχει] ζωὴν αἰώνιον. For God so loved the world, that he gave his only-begotten son, so that everyone who believes in him should not be lost, but {RP P1904 TR: have} [MISC: he has] age-abiding life. ἔχῃ, may have, RP P1904 TR F1853=13/20 F1859=0/7 vs. ἔχει, has, F1853=7/20 F1859=7/7. Nearly a disparity with RP, R=15:14.
so ← thus, like this, denoting the manner rather than the degree (so much). But perhaps degree could be justified by the strong conjunction of result, ὥστε.
be lost: The active verb means to destroy in, e.g., Matt 2:13 (infant Jesus), Matt 10:28 (soul and body). ↴
John 3:17 Οὐ γὰρ ἀπέστειλεν ὁ θεὸς τὸν υἱὸν αὐτοῦ εἰς τὸν κόσμον ἵνα κρίνῃ τὸν κόσμον, ἀλλ' ἵνα σωθῇ ὁ κόσμος δι' αὐτοῦ. For God did not send his son into the world to judge the world, but so that the world might be saved through him. ↳ The verb means to lose in, e.g., Matt 10:6 (lost sheep, need to be sought), Luke 15:8 (lost drachma, later found again). The verb means to go to waste in John 6:12 (crumbs), and the cognate noun means waste in Matt 26:8 (costly ointment). ↴
John 3:18 Ὁ πιστεύων εἰς αὐτὸν οὐ κρίνεται· ὁ δὲ μὴ πιστεύων ἤδη κέκριται, ὅτι μὴ πεπίστευκεν εἰς τὸ ὄνομα τοῦ μονογενοῦς υἱοῦ τοῦ θεοῦ. He who believes in him is not judged, but he who does not believe has already been judged, because he has not believed in the name of the only-begotten son of God. ↳ To translate to destroy here would introduce a contradiction to 1 Tim 4:10. We choose to be lost, so not excluding being found again, as in the verses above. We consider the sense of to go to waste viable too. A different word for destruction, ὄλεθρος, in 2 Thes 1:9.
John 3:19 Αὕτη δέ ἐστιν ἡ κρίσις, ὅτι τὸ φῶς ἐλήλυθεν εἰς τὸν κόσμον, καὶ ἠγάπησαν οἱ ἄνθρωποι μᾶλλον τὸ σκότος ἢ τὸ φῶς· ἦν γὰρ πονηρὰ αὐτῶν τὰ ἔργα. And this is the judgment, that the light has come into the world, but men loved darkness more than the light, for their works were evil.
John 3:20 Πᾶς γὰρ ὁ φαῦλα πράσσων μισεῖ τὸ φῶς, καὶ οὐκ ἔρχεται πρὸς τὸ φῶς, ἵνα μὴ ἐλεγχθῇ τὰ ἔργα αὐτοῦ. For everyone who does base things hates the light, and he does not come to the light, so that his works are not shown up. shown up ← convicted.
John 3:21 Ὁ δὲ ποιῶν τὴν ἀλήθειαν ἔρχεται πρὸς τὸ φῶς, ἵνα φανερωθῇ αὐτοῦ τὰ ἔργα, ὅτι ἐν θεῷ ἐστιν εἰργασμένα. But he who works the truth comes to the light, so that his works may be made manifest, for they have been carried out in God.” in: perhaps meaning in the power of.
John 3:22 Μετὰ ταῦτα ἦλθεν ὁ Ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὴν Ἰουδαίαν γῆν· καὶ ἐκεῖ διέτριβεν μετ' αὐτῶν καὶ ἐβάπτιζεν. After these things, Jesus and his disciples went to the Judaean region, and he spent time there with them, and he had some baptizing done. had some baptizing done ← was baptizing, but here the sense is had some baptizing done, since “Jesus himself did not baptize” (John 4:2). See Matt 2:16 for the causative use of verbs.
John 3:23 Ἦν δὲ καὶ Ἰωάννης βαπτίζων ἐν Αἰνὼν ἐγγὺς τοῦ {RP-text: Σαλήμ} [RP-marg P1904 TR: Σαλείμ], ὅτι ὕδατα πολλὰ ἦν ἐκεῖ· καὶ παρεγίνοντο καὶ ἐβαπτίζοντο. Now John was also baptizing in the Ainon near Salim, because there was a lot of water there, and people would come and be baptized. Σαλήμ, Salem, RP-text F1853=14/21 F1859=4/7 vs. Σαλείμ, Saleim, RP-marg P1904 TR F1853=7/21 F1859=3/7.
was a lot of water ← were a lot of waters, a Hebraism.
John 3:24 Οὔπω γὰρ ἦν βεβλημένος εἰς τὴν φυλακὴν ὁ Ἰωάννης. For John had not yet been thrown in prison.
John 3:25 Ἐγένετο οὖν ζήτησις ἐκ τῶν μαθητῶν Ἰωάννου μετὰ {RP P1904: Ἰουδαίου} [TR: Ἰουδαίων] περὶ καθαρισμοῦ. Then a dispute arose between some of John's disciples and {RP P1904: a Jew} [TR: some Jews] concerning cleansing. Ἰουδαίου, a Jew, RP P1904 F1853=18/20 F1859=4/7 vs. Ἰουδαίων, Jews, TR F1853=2/20 (Scrivener's gp) F1859=3/7.
then ← therefore, but the word has a sequential rather than consequential force here, as is frequently the case in this gospel.
John 3:26 Καὶ ἦλθον πρὸς τὸν Ἰωάννην καὶ εἶπον αὐτῷ, Ῥαββί, ὃς ἦν μετὰ σοῦ πέραν τοῦ Ἰορδάνου, ᾧ σὺ μεμαρτύρηκας, ἴδε οὗτος βαπτίζει, καὶ πάντες ἔρχονται πρὸς αὐτόν. And they came to John and said to him, “Rabbi, he who was with you on the other side of the Jordan – of whom you have testified – see how he is having people baptized, and all are coming to him.” he ← this (man).
is having people baptized ← is baptizing, but see John 3:22.
John 3:27 Ἀπεκρίθη Ἰωάννης καὶ εἶπεν, Οὐ δύναται ἄνθρωπος λαμβάνειν οὐδέν, ἐὰν μὴ ᾖ δεδομένον αὐτῷ ἐκ τοῦ οὐρανοῦ. John answered and said, “Man cannot accept anything unless it has been given him from heaven.
John 3:28 Αὐτοὶ ὑμεῖς {RP: - } [P1904 TR: μοι] μαρτυρεῖτε ὅτι εἶπον, Οὐκ εἰμὶ ἐγὼ ὁ χριστός, ἀλλ' ὅτι Ἀπεσταλμένος εἰμὶ ἔμπροσθεν ἐκείνου. You yourselves testify {RP: - } [P1904 TR: to me] that I said, ‘I am not the Christ’, but said, ‘I have been sent ahead of him.’ μοι, to me: absent in RP F1853=9/21 F1859=4/7 vs. present in P1904 TR F1853=12/21 F1859=3/7. A disparity with RP, R=13:17.
him ← that (man), the former.
John 3:29 Ὁ ἔχων τὴν νύμφην, νυμφίος ἐστίν· ὁ δὲ φίλος τοῦ νυμφίου, ὁ ἑστηκὼς καὶ ἀκούων αὐτοῦ, χαρᾷ χαίρει διὰ τὴν φωνὴν τοῦ νυμφίου· αὕτη οὖν ἡ χαρὰ ἡ ἐμὴ πεπλήρωται. He who has the bride is the bridegroom, but the friend of the bridegroom, who stands and hears him, rejoices greatly on account of the bridegroom's voice. So this joy of mine has been fulfilled. rejoices greatly ← rejoices in rejoicing.
John 3:30 Ἐκεῖνον δεῖ αὐξάνειν, ἐμὲ δὲ ἐλαττοῦσθαι. He must increase, but I must decrease. he ← that (one).
John 3:31 Ὁ ἄνωθεν ἐρχόμενος ἐπάνω πάντων ἐστίν. Ὁ ὢν ἐκ τῆς γῆς, ἐκ τῆς γῆς ἐστιν, καὶ ἐκ τῆς γῆς λαλεῖ· ὁ ἐκ τοῦ οὐρανοῦ ἐρχόμενος ἐπάνω πάντων ἐστίν. He who comes from above is above all. He who is of the earth is of the earth and speaks of the earth. He who comes from heaven is above all.
John 3:32 Καὶ ὃ ἑώρακεν καὶ ἤκουσεν, τοῦτο μαρτυρεῖ· καὶ τὴν μαρτυρίαν αὐτοῦ οὐδεὶς λαμβάνει. And what he has seen and heard, that is what he testifies of, but no-one accepts his testimony. that ← this.
John 3:33 Ὁ λαβὼν αὐτοῦ τὴν μαρτυρίαν ἐσφράγισεν ὅτι ὁ θεὸς ἀληθής ἐστιν. He who has accepted his testimony has attested that God is true. attested ← sealed (with approval).
John 3:34 Ὃν γὰρ ἀπέστειλεν ὁ θεός, τὰ ῥήματα τοῦ θεοῦ λαλεῖ· οὐ γὰρ ἐκ μέτρου δίδωσιν ὁ θεὸς τὸ πνεῦμα. For he whom God has sent speaks the words of God. For God does not give the spirit by measure to him.
John 3:35 Ὁ πατὴρ ἀγαπᾷ τὸν υἱόν, καὶ πάντα δέδωκεν ἐν τῇ χειρὶ αὐτοῦ. The father loves the son and has put everything in his hand.
John 3:36 Ὁ πιστεύων εἰς τὸν υἱὸν ἔχει ζωὴν αἰώνιον· ὁ δὲ ἀπειθῶν τῷ υἱῷ, οὐκ ὄψεται {RP-text P1904 TR: - } [RP-marg: τὴν] ζωήν, ἀλλ' ἡ ὀργὴ τοῦ θεοῦ μένει ἐπ' αὐτόν. He who believes in the son has age-abiding life, but he who does not believe in the son will not see life, but God's anger remains on him.” τὴν, the (life): absent in RP-text P1904 TR F1853=9/20 F1859=4/7 vs. present in RP-marg F1853=11/20 F1859=3/7. Nearly a disparity with RP-text, R=15:14.
life (second occurrence in verse): whether the word is determined by the definite article or not, which is a textual issue, we take the life referred to to be the age-abiding life of the first clause of the sentence.
John 4:1 Ὡς οὖν ἔγνω ὁ κύριος ὅτι ἤκουσαν οἱ Φαρισαῖοι ὅτι Ἰησοῦς πλείονας μαθητὰς ποιεῖ καὶ βαπτίζει ἢ Ἰωάννης - Now when the Lord came to know that the Pharisees had heard that Jesus was making more disciples, and having them baptized, than John having them baptized ← baptizing, but see John 3:22, Matt 2:16, and the next verse.
John 4:2 καίτοιγε Ἰησοῦς αὐτὸς οὐκ ἐβάπτιζεν, ἀλλ' οἱ μαθηταὶ αὐτοῦ - – and yet Jesus himself did not baptize, but his disciples did –
John 4:3 ἀφῆκεν τὴν Ἰουδαίαν, καὶ ἀπῆλθεν {RP P1904: - } [TR: πάλιν] εἰς τὴν Γαλιλαίαν. he left Judaea and went off to Galilee {RP P1904: - } [TR: again], πάλιν, again: absent in RP P1904 F1853=18/18 F1859=3/7 vs. present in TR F1853=0/18 F1859=4/7. F1853 and F1859 are very significantly disparate, X2=6.7 PV=1.0%.
John 4:4 Ἔδει δὲ αὐτὸν διέρχεσθαι διὰ τῆς Σαμαρείας. and he had to cross through Samaria,
John 4:5 Ἔρχεται οὖν εἰς πόλιν τῆς Σαμαρείας λεγομένην {RP P1904 S1550 S1894: Συχάρ} [E1624: Σιχάρ], πλησίον τοῦ χωρίου ὃ ἔδωκεν Ἰακὼβ Ἰωσὴφ τῷ υἱῷ αὐτοῦ· so he came to a town in Samaria called Sychar, near the parcel of land which Jacob gave to Joseph his son. Συχάρ, Sychar, RP P1904 S1550 S1894 F1853=20/20 F1859=5/6 vs. Σιχάρ, Sichar, E1624 F1853=0/20 F1859=1/6.
John 4:6 ἦν δὲ ἐκεῖ πηγὴ τοῦ Ἰακώβ. Ὁ οὖν Ἰησοῦς κεκοπιακὼς ἐκ τῆς ὁδοιπορίας ἐκαθέζετο οὕτως ἐπὶ τῇ πηγῇ. Ὥρα ἦν ὡσεὶ ἕκτη. Now Jacob's well was there. So Jesus, being tired from the journey, was just sitting at the well. It was about the sixth hour. just ← thus, in this way. [LS] gives, inter alia, simply, merely.
sixth hour: 12 noon.
John 4:7 Ἔρχεται γυνὴ ἐκ τῆς Σαμαρείας ἀντλῆσαι ὕδωρ· λέγει αὐτῇ ὁ Ἰησοῦς, Δός μοι πιεῖν. A woman from Samaria came to draw water. Jesus said to her, “Give me a drink.” give me a drink ← give me to drink.
John 4:8 Οἱ γὰρ μαθηταὶ αὐτοῦ ἀπεληλύθεισαν εἰς τὴν πόλιν, ἵνα τροφὰς ἀγοράσωσιν. After all, his disciples had gone off into the town to buy food. food ← foodstuffs.
John 4:9 Λέγει οὖν αὐτῷ ἡ γυνὴ ἡ Σαμαρεῖτις, Πῶς σὺ Ἰουδαῖος ὢν παρ' ἐμοῦ πιεῖν αἰτεῖς, οὔσης γυναικὸς Σαμαρείτιδος; - Οὐ γὰρ συγχρῶνται Ἰουδαῖοι Σαμαρείταις. So the Samaritan woman said to him, “How come you, being a Jew, are asking me, a Samaritan woman, for a drink?” For Jews have no dealings with Samaritans. a Samaritan woman ← being a Samaritan woman.
John 4:10 Ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῇ, Εἰ ᾔδεις τὴν δωρεὰν τοῦ θεοῦ, καὶ τίς ἐστιν ὁ λέγων σοι, Δός μοι πιεῖν, σὺ ἂν ᾔτησας αὐτόν, καὶ ἔδωκεν ἄν σοι ὕδωρ ζῶν. Jesus answered and said to her, “If you knew the gift of God, and who it was saying to you, ‘Give me a drink’, you would have asked him, and he would have given you living water.”
John 4:11 Λέγει αὐτῷ ἡ γυνή, Κύριε, οὔτε ἄντλημα ἔχεις, καὶ τὸ φρέαρ ἐστὶν βαθύ· πόθεν οὖν ἔχεις τὸ ὕδωρ τὸ ζῶν; The woman said to him, “Sir, you do not have a bucket, and the well is deep. Where do you get the living water from then? sir ← lord, but the word is used as a polite form of address as well as in recognition of lordship. The Samaritan woman is at this point unaware of Jesus's identity.
get ← have.
John 4:12 Μὴ σὺ μείζων εἶ τοῦ πατρὸς ἡμῶν Ἰακώβ, ὃς ἔδωκεν ἡμῖν τὸ φρέαρ, καὶ αὐτὸς ἐξ αὐτοῦ ἔπιεν, καὶ οἱ υἱοὶ αὐτοῦ, καὶ τὰ θρέμματα αὐτοῦ; Surely you are not greater than our father Jacob who gave us the well, and who drank from it himself, as did his sons, and his cattle.”
John 4:13 Ἀπεκρίθη {RP P1904: - } [TR: ὁ] Ἰησοῦς καὶ εἶπεν αὐτῇ, Πᾶς ὁ πίνων ἐκ τοῦ ὕδατος τούτου, διψήσει πάλιν· Jesus answered and said to her, “Everyone who drinks this water will be thirsty again. ὁ, the (Jesus): absent in RP P1904 F1853=19/20 F1859=5/6 vs. present in TR F1853=1/20 (Scrivener's c) F1859=1/6.
John 4:14 ὃς δ' ἂν πίῃ ἐκ τοῦ ὕδατος οὗ ἐγὼ δώσω αὐτῷ, οὐ μὴ διψήσῃ εἰς τὸν αἰῶνα· ἀλλὰ τὸ ὕδωρ ὃ δώσω αὐτῷ γενήσεται ἐν αὐτῷ πηγὴ ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον. Whoever drinks the water which I give him will certainly never thirst, but the water which I give him will become a well of water in him, springing up to age-abiding life.” give (2x) ← will give.
never ← not throughout the age. The thirsting here is not about thirst for water, but a spiritual thirst which is quenched. The effects start in this age and continue in the age of John 3:16.
John 4:15 Λέγει πρὸς αὐτὸν ἡ γυνή, Κύριε, δός μοι τοῦτο τὸ ὕδωρ, ἵνα μὴ διψῶ, μηδὲ {RP: ἔρχομαι} [P1904 TR: ἔρχωμαι] ἐνθάδε ἀντλεῖν. The woman said to him, “Sir, give me this water, so that I don't thirst or have to come here to draw water.” ἔρχομαι, I come (indicative, non-classical), RP F1853=10/21 F1859=4/6 vs. ἔρχωμαι, I come (subjunctive, classical), P1904 TR F1853=10/21 F1859=2/6 vs. another reading, F1853=1/21 (Scrivener's x) F1859=0/6. Nearly a disparity with RP, R=14:14.
John 4:16 Λέγει αὐτῇ ὁ Ἰησοῦς, Ὕπαγε, φώνησον τὸν ἄνδρα σοῦ, καὶ ἐλθὲ ἐνθάδε. Jesus said to her, “Go and call your husband, and come back here.”
John 4:17 Ἀπεκρίθη ἡ γυνὴ καὶ εἶπεν, Οὐκ ἔχω ἄνδρα. Λέγει αὐτῇ ὁ Ἰησοῦς, Καλῶς εἶπας ὅτι Ἄνδρα οὐκ ἔχω· The woman answered and said, “I do not have a husband.” Jesus said to her, “You are right in saying, ‘I do not have a husband.’ you are right in saying ← you rightly said.
John 4:18 πέντε γὰρ ἄνδρας ἔσχες, καὶ νῦν ὃν ἔχεις οὐκ ἔστιν σου ἀνήρ· τοῦτο ἀληθὲς εἴρηκας. For you have had five husbands, and he whom you now have is not your husband. You have spoken the truth about this.”
John 4:19 Λέγει αὐτῷ ἡ γυνή, Κύριε, θεωρῶ ὅτι προφήτης εἶ σύ. The woman said to him, “Sir, I see that you are a prophet.
John 4:20 Οἱ πατέρες {RP P1904c TR: ἡμῶν} [P1904u: ὑμῶν] ἐν {RP P1904: τῷ ὄρει τούτῳ} [TR: τούτῳ τῷ ὄρει] προσεκύνησαν· καὶ ὑμεῖς λέγετε ὅτι ἐν Ἱεροσολύμοις ἐστὶν ὁ τόπος ὅπου δεῖ προσκυνεῖν. Our fathers worshipped on this mountain, and you say that the place where one should worship is in Jerusalem.” τῷ ὄρει τούτῳ, the mountain + this, RP P1904 F1853=19/20 F1859=6/6 vs. τούτῳ τῷ ὄρει, this + the mountain, TR F1853=1/20 (Scrivener's g) F1859=0/6.
on ← in.
you: plural.
John 4:21 Λέγει αὐτῇ ὁ Ἰησοῦς, Γύναι, πίστευσόν μοι, ὅτι ἔρχεται ὥρα, ὅτε οὔτε ἐν τῷ ὄρει τούτῳ οὔτε ἐν Ἱεροσολύμοις προσκυνήσετε τῷ πατρί. Jesus said to her, “Madam, believe me, the hour is coming when you will worship the father neither in this mountain nor in Jerusalem. you: plural.
John 4:22 Ὑμεῖς προσκυνεῖτε ὃ οὐκ οἴδατε· ἡμεῖς προσκυνοῦμεν ὃ οἴδαμεν· ὅτι ἡ σωτηρία ἐκ τῶν Ἰουδαίων ἐστίν. You worship that which you do not know, but we worship that which we know, for salvation is from the Jews. you (2x): plural.
John 4:23 Ἀλλ' ἔρχεται ὥρα καὶ νῦν ἐστιν, ὅτε οἱ ἀληθινοὶ προσκυνηταὶ προσκυνήσουσιν τῷ πατρὶ ἐν πνεύματι καὶ ἀληθείᾳ· καὶ γὰρ ὁ πατὴρ τοιούτους ζητεῖ τοὺς προσκυνοῦντας αὐτόν. But the hour is coming, and is now, when true worshippers will worship the father in spirit and truth. For indeed the father seeks such people to worship him.” to worship ← worshipping, which we take as a present participle for a classical future participle of purpose, giving the intention to worship. See Matt 20:20.
John 4:24 Πνεῦμα ὁ θεός· καὶ τοὺς προσκυνοῦντας αὐτόν, ἐν πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν. God is spirit, and those who worship him must worship in spirit and truth.
John 4:25 Λέγει αὐτῷ ἡ γυνή, Οἶδα ὅτι {RP: Μεσίας} [P1904 TR: Μεσσίας] ἔρχεται - ὁ λεγόμενος χριστός· ὅταν ἔλθῃ ἐκεῖνος, ἀναγγελεῖ ἡμῖν πάντα. The woman said to him, “I know that the Messiah is coming, who is called Christ. When he comes, he will clarify everything for us.” Μεσίας, Messiah (1), RP F1853=17/20 F1859=5/6 vs. Μεσσίας, Messiah (2), P1904 TR F1853=2/20 (Scrivener's bo) F1859=1/6 vs. another spelling, F1853=1/20 (Scrivener's c) F1859=0/6.
he ← that (man), the former.
clarify ← report.
John 4:26 Λέγει αὐτῇ ὁ Ἰησοῦς, Ἐγώ εἰμι, ὁ λαλῶν σοι. Jesus said to her, “I am the one, I who am speaking to you.” I am: one of the many occurrences of I am in this gospel, referring to Ex 3:14. See John 18:5, John 18:6.
John 4:27 Καὶ ἐπὶ τούτῳ ἦλθον οἱ μαθηταὶ αὐτοῦ, καὶ ἐθαύμασαν ὅτι μετὰ γυναικὸς ἐλάλει· οὐδεὶς μέντοι εἶπεν, Τί ζητεῖς; ἤ, Τί λαλεῖς μετ' αὐτῆς; Then at this point his disciples came, and they were amazed that he was speaking with a woman. However, no-one said, “What are you looking for?” or, “Why are you speaking with her?”
John 4:28 Ἀφῆκεν οὖν τὴν ὑδρίαν αὐτῆς ἡ γυνή, καὶ ἀπῆλθεν εἰς τὴν πόλιν, καὶ λέγει τοῖς ἀνθρώποις, The woman then left her water-jar and went away to the town, and she said to the men,
John 4:29 Δεῦτε, ἴδετε ἄνθρωπον, ὃς εἶπέν μοι πάντα ὅσα ἐποίησα· μήτι οὗτός ἐστιν ὁ χριστός; “Come and see a man who has told me everything I have done. Could this be the Christ?” could this be ← is this; isn't this. The particle μήτι can introduce questions pressing for an answer yes (Matt 12:23) or no (Matt 7:16), or it tentatively expect the answer yes, as here.
John 4:30 Ἐξῆλθον {RP: - } [P1904 TR: οὖν] ἐκ τῆς πόλεως, καὶ ἤρχοντο πρὸς αὐτόν. {RP: They} [P1904 TR: So they] left the town and came to him. οὖν, therefore: absent in RP F1853=12/20 F1859=4/6 vs. present in P1904 TR F1853=8/20 F1859=2/6.
John 4:31 Ἐν δὲ τῷ μεταξὺ ἠρώτων αὐτὸν οἱ μαθηταί, λέγοντες, Ῥαββί, φάγε. Meanwhile, the disciples prevailed on him, saying, “Rabbi, eat something.” prevailed on ← were asking.
John 4:32 Ὁ δὲ εἶπεν αὐτοῖς, Ἐγὼ βρῶσιν ἔχω φαγεῖν ἣν ὑμεῖς οὐκ οἴδατε. But he said to them, “I have food to eat which you do not know of.”
John 4:33 Ἔλεγον οὖν οἱ μαθηταὶ πρὸς ἀλλήλους, Μή τις ἤνεγκεν αὐτῷ φαγεῖν; Then the disciples said to each other, “No-one has brought him anything to eat, have they?”
John 4:34 Λέγει αὐτοῖς ὁ Ἰησοῦς, Ἐμὸν βρῶμά ἐστιν, ἵνα ποιῶ τὸ θέλημα τοῦ πέμψαντός με, καὶ τελειώσω αὐτοῦ τὸ ἔργον. Jesus said to them, “My food is that I should do the will of him who sent me, and complete his work.
John 4:35 Οὐχ ὑμεῖς λέγετε ὅτι Ἔτι {RP P1904: τετράμηνός} [TR: τετράμηνόν] ἐστιν, καὶ ὁ θερισμὸς ἔρχεται; Ἰδού, λέγω ὑμῖν, ἐπάρατε τοὺς ὀφθαλμοὺς ὑμῶν, καὶ θεάσασθε τὰς χώρας, ὅτι λευκαί εἰσιν πρὸς θερισμὸν ἤδη. You say, do you not, ‘It is still four months for the harvest to come’? Behold, I say to you, lift up your eyes and look at the farmlands – they are already white, ready for the harvest. τετράμηνός, four months (masculine), RP P1904 F1853=18/20 F1859=6/6 vs. τετράμηνόν, four months (neuter), TR F1853=2/20 (Scrivener's ap) F1859=0/6.
John 4:36 Καὶ ὁ θερίζων μισθὸν λαμβάνει, καὶ συνάγει καρπὸν εἰς ζωὴν αἰώνιον· ἵνα καὶ ὁ σπείρων ὁμοῦ {RP P1904 TR: χαίρῃ} [MISC: χαίρει] καὶ ὁ θερίζων. And the reaper receives wages and gathers fruit for age-abiding life, so that the sower and the reaper rejoice together. χαίρῃ, may rejoice, RP P1904 TR F1853=10/22 F1859=3/6 vs. χαίρει, rejoice (non-classical indicative), F1853=12/22 F1859=3/6. Nearly a disparity with RP, R=15:15.
for: i.e. saved up for, with a goal of, fulfilled in the form of.
John 4:37 Ἐν γὰρ τούτῳ ὁ λόγος ἐστὶν {RP P1904 S1550 E1624: ὁ} [S1894: - ] ἀληθινός, ὅτι Ἄλλος ἐστὶν ὁ σπείρων, καὶ ἄλλος ὁ θερίζων. For in this matter the saying is true, that the sower is one and the reaper another. ὁ, the (true): present in RP P1904 S1550 E1624 F1853=16/21 F1859=4/6 vs. absent in S1894 F1853=2/21 (Scrivener's ab) F1859=2/6 vs. verse absent, F1853=3/21 (Scrivener's q*rt) F1859=0/6.
RP punctuate so as to have the saying quoted as direct speech; we, with TBS-TR as indirect speech.
John 4:38 Ἐγὼ ἀπέστειλα ὑμᾶς θερίζειν ὃ οὐχ ὑμεῖς κεκοπιάκατε· ἄλλοι κεκοπιάκασιν, καὶ ὑμεῖς εἰς τὸν κόπον αὐτῶν εἰσεληλύθατε. I have sent you to reap that which you did not toil over. Others have toiled, but you have entered into their toil.”
John 4:39 Ἐκ δὲ τῆς πόλεως ἐκείνης πολλοὶ ἐπίστευσαν εἰς αὐτὸν τῶν Σαμαρειτῶν διὰ τὸν λόγον τῆς γυναικὸς μαρτυρούσης ὅτι Εἶπέν μοι πάντα ὅσα ἐποίησα. Many of the Samaritans from that town believed in him, on account of the words of the woman who gave this testimony: “He told me everything I have done.” words ← word.
who gave this testimony ← testifying that.
John 4:40 Ὡς οὖν ἦλθον πρὸς αὐτὸν οἱ Σαμαρεῖται, ἠρώτων αὐτὸν μεῖναι παρ' αὐτοῖς· καὶ ἔμεινεν ἐκεῖ δύο ἡμέρας. So when the Samaritans came to him, they asked him to stay with them, and he remained there for two days,
John 4:41 Καὶ πολλῷ πλείους ἐπίστευσαν διὰ τὸν λόγον αὐτοῦ, and many more believed on account of his words. words ← word.
John 4:42 τῇ τε γυναικὶ ἔλεγον ὅτι Οὐκέτι διὰ τὴν σὴν λαλιὰν πιστεύομεν· αὐτοὶ γὰρ ἀκηκόαμεν, καὶ οἴδαμεν ὅτι οὗτός ἐστιν ἀληθῶς ὁ σωτὴρ τοῦ κόσμου, ὁ χριστός. And they said to the woman, “It is no longer on account of your story that we believe, for we have heard him ourselves, and we know that this is truly the saviour of the world, the Christ.”
John 4:43 Μετὰ δὲ τὰς δύο ἡμέρας ἐξῆλθεν ἐκεῖθεν, καὶ ἀπῆλθεν εἰς τὴν Γαλιλαίαν. Then two days later, he went away from there and departed for Galilee.
John 4:44 Αὐτὸς γὰρ ὁ Ἰησοῦς ἐμαρτύρησεν ὅτι προφήτης ἐν τῇ ἰδίᾳ πατρίδι τιμὴν οὐκ ἔχει. For Jesus himself testified that a prophet does not have honour in his own native land.
John 4:45 Ὅτε οὖν ἦλθεν εἰς τὴν Γαλιλαίαν, ἐδέξαντο αὐτὸν οἱ Γαλιλαῖοι, πάντα ἑωρακότες ἃ ἐποίησεν ἐν Ἱεροσολύμοις ἐν τῇ ἑορτῇ· καὶ αὐτοὶ γὰρ ἦλθον εἰς τὴν ἑορτήν. So when he came to Galilee, the Galileans received him, having seen everything that he had done in Jerusalem at the festival, for they also went to the festival.
John 4:46 Ἦλθεν οὖν {RP P1904: πάλιν ὁ Ἰησοῦς} [TR: ὁ Ἰησοῦς πάλιν] εἰς τὴν Κανᾶ τῆς Γαλιλαίας, ὅπου ἐποίησεν τὸ ὕδωρ οἶνον. Καὶ ἦν τις βασιλικός, οὗ ὁ υἱὸς ἠσθένει ἐν Καπερναούμ. Then Jesus went to Cana in Galilee again, where he had turned the water into wine. And there was a certain royal official whose son was ill in Capernaum. πάλιν ὁ Ἰησοῦς, again + Jesus, RP P1904 F1853=15/20 F1859=4/7 vs. ὁ Ἰησοῦς πάλιν, Jesus + again, TR F1853=5/20 F1859=3/7.
had turned the water into wine ← made the water wine.
John 4:47 Οὗτος ἀκούσας ὅτι Ἰησοῦς ἥκει ἐκ τῆς Ἰουδαίας εἰς τὴν Γαλιλαίαν, ἀπῆλθεν πρὸς αὐτόν, καὶ ἠρώτα αὐτὸν ἵνα καταβῇ καὶ ἰάσηται αὐτοῦ τὸν υἱόν· {RP-text: ἔμελλεν} [RP-marg P1904 TR: ἤμελλεν] γὰρ ἀποθνῄσκειν. When he heard that Jesus had come from Judaea to Galilee, he went off to him and asked him to come down and heal his son, for he was on the point of dying. ἔμελλε(ν), he was about to (1), RP-text F1853=11/20 F1859=1/7 vs. ἤμελλε(ν), he was about to (2), RP-marg P1904 TR F1853=9/20 F1859=5/7 vs. another spelling, F1853=0/20 F1859=1/7. A disparity with RP-text, R=12:16.
he ← this (man).
John 4:48 Εἶπεν οὖν ὁ Ἰησοῦς πρὸς αὐτόν, Ἐὰν μὴ σημεῖα καὶ τέρατα ἴδητε, οὐ μὴ πιστεύσητε. Then Jesus said to him, “Unless you see signs and miracles, you won't believe at all.” you: plural.
John 4:49 Λέγει πρὸς αὐτὸν ὁ βασιλικός, Κύριε, κατάβηθι πρὶν ἀποθανεῖν τὸ παιδίον μου. The royal official said to him, “Lord, come down before my child dies.”
John 4:50 Λέγει αὐτῷ ὁ Ἰησοῦς, Πορεύου· ὁ υἱός σου ζῇ. Καὶ ἐπίστευσεν ὁ ἄνθρωπος τῷ λόγῳ ᾧ εἶπεν αὐτῷ {RP P1904: ὁ} [TR: - ] Ἰησοῦς, καὶ ἐπορεύετο. Jesus said to him, “Go your way – your son will live.” And the man believed the words which Jesus had said to him, and he went his way. ὁ, the (Jesus): present in RP P1904 F1853=19/20 F1859=7/7 vs. absent in TR F1853=1/20 (Scrivener's k) F1859=0/7.
words ← word.
John 4:51 Ἤδη δὲ αὐτοῦ καταβαίνοντος, οἱ δοῦλοι αὐτοῦ ἀπήντησαν αὐτῷ, καὶ ἀπήγγειλαν λέγοντες ὅτι Ὁ παῖς σου ζῇ. And while he was still going down, his servants met him and gave him a report and said, “Your child is alive.” gave him a report ← reported.
John 4:52 Ἐπύθετο οὖν παρ' αὐτῶν τὴν ὥραν ἐν ᾗ κομψότερον ἔσχεν. Καὶ εἶπον αὐτῷ ὅτι Χθὲς ὥραν ἑβδόμην ἀφῆκεν αὐτὸν ὁ πυρετός. So he inquired from them the hour when he became better. And they said to him, “Yesterday at the seventh hour the fever left him.” the seventh hour: 1 p.m.
John 4:53 Ἔγνω οὖν ὁ πατὴρ ὅτι ἐν ἐκείνῃ τῇ ὥρᾳ, ἐν ᾗ εἶπεν αὐτῷ ὁ Ἰησοῦς ὅτι Ὁ υἱός σου ζῇ· καὶ ἐπίστευσεν αὐτὸς καὶ ἡ οἰκία αὐτοῦ ὅλη. So the father knew that it was at the very hour at which Jesus said to him, “Your son will live”, and he and his whole house believed. the very hour ← that hour.
John 4:54 Τοῦτο πάλιν δεύτερον σημεῖον ἐποίησεν ὁ Ἰησοῦς, ἐλθὼν ἐκ τῆς Ἰουδαίας εἰς τὴν Γαλιλαίαν. Jesus performed this second sign as he departed from Judaea for Galilee. this second sign ← again this second sign, πάλιν being pleonastic. Compare Mark 12:4.
John 5:1 Μετὰ ταῦτα ἦν {RP-text P1904: ἡ} [RP-marg TR: - ] ἑορτὴ τῶν Ἰουδαίων, καὶ ἀνέβη ὁ Ἰησοῦς εἰς Ἱεροσόλυμα. After these things, it was {RP-text P1904: the Jews' festival} [RP-marg TR: a festival of the Jews], and Jesus went up to Jerusalem. ἡ, the (festival): present in RP-text P1904 F1853=10/21 F1859=3/7 vs. absent in RP-marg TR F1853=11/21 F1859=4/7. A weak disparity with RP-text, R=14:16.
John 5:2 Ἔστιν δὲ ἐν τοῖς Ἱεροσολύμοις ἐπὶ τῇ προβατικῇ κολυμβήθρα, ἡ ἐπιλεγομένη Ἑβραϊστὶ Βηθεσδά, πέντε στοὰς ἔχουσα. Now there is a pool in Jerusalem at the Sheep Gate, which is called in Hebraic Bethesda, and it has five colonnades. Hebraic ← Hebrew, but we allow for what is now called Aramaic.
John 5:3 Ἐν ταύταις κατέκειτο πλῆθος πολὺ τῶν ἀσθενούντων, τυφλῶν, χωλῶν, ξηρῶν, ἐκδεχομένων τὴν τοῦ ὕδατος κίνησιν. In these a very large number of people who were ill were lying down: the blind, the lame, the wizened, awaiting the movement of the water, very large number of people ← much multitude.
John 5:4 Ἄγγελος γὰρ κατὰ καιρὸν κατέβαινεν ἐν τῇ κολυμβήθρᾳ, καὶ {RP TR: ἐτάρασσεν} [P1904: ἐταράσσετο] τὸ ὕδωρ· ὁ οὖν πρῶτος ἐμβὰς μετὰ τὴν ταραχὴν τοῦ ὕδατος, ὑγιὴς ἐγίνετο, ᾧ δήποτε κατείχετο νοσήματι. for an angel would come down into the pool at a certain time and {RP TR: disturb the water.} [P1904: the water would be disturbed.] Then the first to go in after the disturbance of the water would be cured of whatever disease he was suffering from. ἐτάρασσεν, would disturb (imperfect active), RP TR F1853=11/20 F1859=5/7 vs. ἐταράσσετο, would be disturbed (imperfect passive), P1904 F1853=9/20 F1859=2/7.
into the pool ← in the pool.
at a certain time: or from time to time.
be cured ← become healthy. So also in various other verses in this chapter.
of whatever disease he was suffering from ← by whatever disease he was seized.
John 5:5 Ἦν δέ τις ἄνθρωπος ἐκεῖ τριάκοντα {RP-text S1550 E1624: - } [RP-marg P1904 S1894: καὶ] ὀκτὼ ἔτη ἔχων ἐν τῇ ἀσθενείᾳ {RP TR: - } [P1904: αὐτοῦ]. There was a certain man there who had been in {RP TR: an} [P1904: an] infirm condition for thirty-eight years. καὶ, (thirty) and (eight): absent in RP-text S1550 E1624 F1853=8/21 F1859=3/7 vs. present in RP-marg P1904 S1894 F1853=13/21 F1859=4/7. A disparity with RP-text, R=12:19.
αὐτοῦ, his (illness): absent in RP TR F1853=19/20 F1859=7/7 vs. present in P1904 F1853=1/20 (Scrivener's s) F1859=0/7.
[P1904: an ← his.]
John 5:6 Τοῦτον ἰδὼν ὁ Ἰησοῦς κατακείμενον, καὶ γνοὺς ὅτι πολὺν ἤδη χρόνον ἔχει, λέγει αὐτῷ, Θέλεις ὑγιὴς γενέσθαι; When Jesus saw him lying down, knowing that he had been like that for a long time now, he said to him, “Do you want to be cured?” him ← this (man).
knowing ← having known. See Matt 23:20.
now ← already.
be ← become.
John 5:7 Ἀπεκρίθη αὐτῷ ὁ ἀσθενῶν, Κύριε, ἄνθρωπον οὐκ ἔχω ἵνα, ὅταν ταραχθῇ τὸ ὕδωρ, {RP P1904: βάλῃ} [TR: βάλλῃ] με εἰς τὴν κολυμβήθραν· ἐν ᾧ δὲ ἔρχομαι ἐγώ, ἄλλος πρὸ ἐμοῦ καταβαίνει. The infirm man replied to him, “Sir, I do not have anyone to put me in the pool when the water is disturbed. By the time I go, someone else goes down in before me.” βάλῃ, put / throw (aorist, so perfective aspect), RP P1904 F1853=17/20 F1859=4/7 vs. βάλλῃ, put / throw (present, so imperfective aspect), TR F1853=1/20 (Scrivener's q) F1859=1/7 vs. other readings, F1853=2/20 (Scrivener's ce) F1859=2/7.
anyone ← a man.
John 5:8 Λέγει αὐτῷ ὁ Ἰησοῦς, {RP TR: Ἔγειραι} [P1904: Ἔγειρε], ἆρον τὸν {RP TR: κράββατόν} [P1904: κράβαττόν] σου, καὶ περιπάτει. Jesus said to him, “Get up, pick up your stretcher, and walk.” ἔγειραι, arise (aorist middle), RP TR F1853=13/20 F1859=2/7 vs. ἔγειρε, arise (present active), P1904 F1853=7/20 F1859=5/7.
κράββατόν, stretcher (1), RP TR F1853=10/20 F1859=3/7 vs. κράβαττόν, stretcher (2), P1904 F1853=10/20 F1859=3/7 vs. another spelling, F1853=0/20 F1859=1/7. Nearly a disparity with RP, R=14:14.
walk ← walk around, but no emphasis on around. Similarly in John 5:9, John 5:11, John 5:12.
John 5:9 Καὶ εὐθέως ἐγένετο ὑγιὴς ὁ ἄνθρωπος, καὶ ἦρεν τὸν {RP TR: κράββατον} [P1904: κράβαττον] αὐτοῦ καὶ περιεπάτει. Ἦν δὲ σάββατον ἐν ἐκείνῃ τῇ ἡμέρᾳ. And immediately the man was cured, and he picked up his stretcher and walked. However, it was the Sabbath on that day. κράββατον, stretcher (1), RP TR F1853=10/20 F1859=3/7 vs. κράβαττον, stretcher (2), P1904 F1853=9/20 F1859=3/7 vs. another spelling, F1853=1/20 (Scrivener's c) F1859=1/7. Nearly a disparity with RP, R=14:13.
was cured ← became healthy.
John 5:10 Ἔλεγον οὖν οἱ Ἰουδαῖοι τῷ τεθεραπευμένῳ, Σάββατόν ἐστιν· οὐκ ἔξεστίν σοι ἆραι τὸν {RP TR: κράββατον} [P1904: κράβαττον]. So the Jews said to him who had been healed, “It is the Sabbath. It is not permitted for you to pick up the stretcher.” κράββατον, stretcher (1), RP TR F1853=10/20 F1859=3/7 vs. κράβαττον, stretcher (2), P1904 F1853=9/20 F1859=3/7 vs. another spelling, F1853=1/20 (Scrivener's c) F1859=1/7. Nearly a disparity with RP, R=14:13.
John 5:11 Ἀπεκρίθη αὐτοῖς, Ὁ ποιήσας με ὑγιῆ, ἐκεῖνός μοι εἶπεν, Ἆρον τὸν {RP TR: κράββατόν} [P1904: κράβαττόν] σου καὶ περιπάτει. He replied to them, “He who restored my health – he said to me, ‘Pick up your stretcher and walk.’ ” κράββατον, stretcher (1), RP TR F1853=10/21 F1859=3/7 vs. κράβαττον, stretcher (2), P1904 F1853=9/21 F1859=3/7 vs. another spelling, F1853=2/21 (Scrivener's cf*) F1859=1/7. Nearly a disparity with RP, R=14:13.
restored my health ← made me healthy.
he said ← that (man) said.
John 5:12 Ἠρώτησαν οὖν αὐτόν, Τίς ἐστιν ὁ ἄνθρωπος ὁ εἰπών σοι, Ἆρον τὸν {RP TR: κράββατόν} [P1904: κράβαττόν] σου καὶ περιπάτει; So they asked him, “Who is the man who said to you, ‘Pick up your stretcher and walk’?” κράββατον, stretcher (1), RP TR F1853=11/20 F1859=3/8 vs. κράβαττον, stretcher (2), P1904 F1853=9/20 F1859=3/8 vs. another spelling, F1853=0/20 F1859=2/8.
John 5:13 Ὁ δὲ ἰαθεὶς οὐκ ᾔδει τίς ἐστιν· ὁ γὰρ Ἰησοῦς ἐξένευσεν, ὄχλου ὄντος ἐν τῷ τόπῳ. But he who had been cured did not know who it was, for Jesus had moved aside, as there was a crowd in the place. moved aside ← beckoned aside.
as: causal use of the participle.
John 5:14 Μετὰ ταῦτα εὑρίσκει αὐτὸν ὁ Ἰησοῦς ἐν τῷ ἱερῷ, καὶ εἶπεν αὐτῷ, Ἴδε ὑγιὴς γέγονας· μηκέτι ἁμάρτανε, ἵνα μὴ χεῖρόν {RP-text TR: τί σοι} [RP-marg P1904: σοί τι] γένηται. After these things, Jesus found him in the temple and said to him, “Look, you have been cured. Don't sin any more, in case something worse happens to you.” τί σοι, something to you, RP-text TR F1853=14/21 F1859=3/7 vs. σοί τι, to you something, RP-marg P1904 F1853=7/21 F1859=4/7.
John 5:15 Ἀπῆλθεν ὁ ἄνθρωπος, καὶ ἀνήγγειλεν τοῖς Ἰουδαίοις ὅτι Ἰησοῦς ἐστιν ὁ ποιήσας αὐτὸν ὑγιῆ. The man departed and told the Jews that it was Jesus who had restored his health. his health ← him healthy.
John 5:16 Καὶ διὰ τοῦτο ἐδίωκον τὸν Ἰησοῦν οἱ Ἰουδαῖοι, καὶ ἐζήτουν αὐτὸν ἀποκτεῖναι, ὅτι ταῦτα ἐποίει ἐν σαββάτῳ. And for this reason the Jews kept persecuting Jesus and looking for an opportunity to kill him, because he did these things on the Sabbath. Jews: standing for the Jewish leaders of the time by the figure of synecdoche (of whole for part). Compare the dialogue in John 8, in a restricted area of the temple, the treasury. In John 8:13 the opponents are called Pharisees, and in John 8:22 they are simply called Jews.
kept persecuting: iterative imperfect.
John 5:17 Ὁ δὲ Ἰησοῦς ἀπεκρίνατο αὐτοῖς, Ὁ πατήρ μου ἕως ἄρτι ἐργάζεται, κἀγὼ ἐργάζομαι. But Jesus answered them, “My father has been working up to now, and I have been working as well.”
John 5:18 Διὰ τοῦτο οὖν μᾶλλον ἐζήτουν αὐτὸν οἱ Ἰουδαῖοι ἀποκτεῖναι, ὅτι οὐ μόνον ἔλυεν τὸ σάββατον, ἀλλὰ καὶ πατέρα ἴδιον ἔλεγεν τὸν θεόν, ἴσον ἑαυτὸν ποιῶν τῷ θεῷ. Then on account of this, the Jews looked all the more for an opportunity to kill him, because not only would he break the Sabbath, but he would also say that God was his own father, making himself equal to God. Jews: see John 5:16.
John 5:19 Ἀπεκρίνατο οὖν ὁ Ἰησοῦς καὶ εἶπεν αὐτοῖς, Ἀμὴν ἀμὴν λέγω ὑμῖν, οὐ δύναται ὁ υἱὸς ποιεῖν ἀφ' ἑαυτοῦ οὐδέν, ἐὰν μή τι βλέπῃ τὸν πατέρα ποιοῦντα· ἃ γὰρ ἂν ἐκεῖνος ποιῇ, ταῦτα καὶ ὁ υἱὸς ὁμοίως ποιεῖ. So Jesus answered and said to them, “Truly, truly, I say to you, the son can do nothing on his own initiative – only if he sees the father doing something. For whatever he does, so the son does in the same manner. only if ← unless; if ... not.
he ← that (one), the former.
so ← these (things).
John 5:20 Ὁ γὰρ πατὴρ φιλεῖ τὸν υἱόν, καὶ πάντα δείκνυσιν αὐτῷ ἃ αὐτὸς ποιεῖ· καὶ μείζονα τούτων δείξει αὐτῷ ἔργα, ἵνα ὑμεῖς θαυμάζητε. For the father loves the son and shows him everything that he himself does, and he will show him works greater than these, so that you may be amazed.
John 5:21 Ὥσπερ γὰρ ὁ πατὴρ ἐγείρει τοὺς νεκροὺς καὶ ζῳοποιεῖ, οὕτως καὶ ὁ υἱὸς οὓς θέλει ζῳοποιεῖ. For as the father raises up the dead and makes them alive, so the son for his part makes alive those whom he wishes to, for his part ← also.
John 5:22 Οὐδὲ γὰρ ὁ πατὴρ κρίνει οὐδένα, ἀλλὰ τὴν κρίσιν πᾶσαν δέδωκεν τῷ υἱῷ· because the father does not even judge anyone but has given all judgment to the son, the father does not even judge: or even the father does not judge.
John 5:23 ἵνα πάντες τιμῶσιν τὸν υἱόν, καθὼς τιμῶσιν τὸν πατέρα. Ὁ μὴ τιμῶν τὸν υἱόν, οὐ τιμᾷ τὸν πατέρα τὸν πέμψαντα αὐτόν. in order that everyone should honour the son, as they honour the father. He who does not honour the son does not honour the father who sent him.
John 5:24 Ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι ὁ τὸν λόγον μου ἀκούων, καὶ πιστεύων τῷ πέμψαντί με, ἔχει ζωὴν αἰώνιον· καὶ εἰς κρίσιν οὐκ ἔρχεται, ἀλλὰ μεταβέβηκεν ἐκ τοῦ θανάτου εἰς τὴν ζωήν. Truly, truly, I say to you that he who hears my word and believes in him who sent me has age-abiding life and will not come into judgment, but has passed from death to life.
John 5:25 Ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι ἔρχεται ὥρα καὶ νῦν ἐστιν, ὅτε οἱ νεκροὶ ἀκούσονται τῆς φωνῆς τοῦ υἱοῦ τοῦ θεοῦ, καὶ οἱ ἀκούσαντες ζήσονται. Truly, truly, I say to you that the hour is coming, and is now, when the dead will hear the voice of the son of God, and those who hear it will live. hear ← have heard. See Matt 23:20.
John 5:26 Ὥσπερ γὰρ ὁ πατὴρ ἔχει ζωὴν ἐν ἑαυτῷ, οὕτως ἔδωκεν καὶ τῷ υἱῷ ζωὴν ἔχειν ἐν ἑαυτῷ· For as the father has life in himself, so he has granted that the son may also have life in himself,
John 5:27 καὶ ἐξουσίαν ἔδωκεν αὐτῷ καὶ κρίσιν ποιεῖν, ὅτι υἱὸς ἀνθρώπου ἐστίν. and he has given him authority also to execute judgment, because he is the son of man.
John 5:28 Μὴ θαυμάζετε τοῦτο· ὅτι ἔρχεται ὥρα, ἐν ᾗ πάντες οἱ ἐν τοῖς μνημείοις ἀκούσονται τῆς φωνῆς αὐτοῦ, Do not be amazed at this, for the hour is coming when all those in tombs will hear his voice,
John 5:29 καὶ ἐκπορεύσονται, οἱ τὰ ἀγαθὰ ποιήσαντες, εἰς ἀνάστασιν ζωῆς· οἱ δὲ τὰ φαῦλα πράξαντες, εἰς ἀνάστασιν κρίσεως. and those who have done good things will go out into the resurrection of life, but those who have done base things to the resurrection of judgment.
John 5:30 Οὐ δύναμαι ἐγὼ ποιεῖν ἀπ' ἐμαυτοῦ οὐδέν· καθὼς ἀκούω, κρίνω· καὶ ἡ κρίσις ἡ ἐμὴ δικαία ἐστίν· ὅτι οὐ ζητῶ τὸ θέλημα τὸ ἐμόν, ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με πατρός. I cannot do anything on my own initiative. As I hear, I judge, and my judgment is righteous, for I do not seek my will, but the will of the father who sent me.
John 5:31 Ἐὰν ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, ἡ μαρτυρία μου οὐκ ἔστιν ἀληθής. If I testify concerning myself, my testimony is not true. true: i.e. valid.
John 5:32 Ἄλλος ἐστὶν ὁ μαρτυρῶν περὶ ἐμοῦ, καὶ οἶδα ὅτι ἀληθής ἐστιν ἡ μαρτυρία ἣν μαρτυρεῖ περὶ ἐμοῦ. There is another who testifies concerning me, and I know that the testimony which he testifies concerning me is true.
John 5:33 Ὑμεῖς ἀπεστάλκατε πρὸς Ἰωάννην, καὶ μεμαρτύρηκεν τῇ ἀληθείᾳ. You have sent inquirers to John, and he has testified to the truth.
John 5:34 Ἐγὼ δὲ οὐ παρὰ ἀνθρώπου τὴν μαρτυρίαν λαμβάνω, ἀλλὰ ταῦτα λέγω ἵνα ὑμεῖς σωθῆτε. Now I do not accept testimony from men, but I say these things so that you may be saved. men ← man.
John 5:35 Ἐκεῖνος ἦν ὁ λύχνος ὁ καιόμενος καὶ φαίνων, ὑμεῖς δὲ ἠθελήσατε {RP P1904: ἀγαλλιαθῆναι} [TR: ἀγαλλιασθῆναι] πρὸς ὥραν ἐν τῷ φωτὶ αὐτοῦ. He was the lamp burning and shining, and you were pleased to rejoice in his light for a while. ἀγαλλιαθῆναι, to rejoice (1), RP P1904 F1853=19/21 F1859=5/7 vs. ἀγαλλιασθῆναι, to rejoice (2), TR F1853=2/21 (Scrivener's a*t) F1859=2/7.
he ← that (man), the former.
his: or its.
John 5:36 Ἐγὼ δὲ ἔχω τὴν μαρτυρίαν μείζω τοῦ Ἰωάννου· τὰ γὰρ ἔργα ἃ ἔδωκέν μοι ὁ πατὴρ ἵνα τελειώσω αὐτά, αὐτὰ τὰ ἔργα ἃ ἐγὼ ποιῶ, μαρτυρεῖ περὶ ἐμοῦ ὅτι ὁ πατήρ με ἀπέσταλκεν. But I have a testimony greater than that of John. For the works which the father gave me to complete, those very works which I do, witness concerning me that the father has sent me. a testimony ← the testimony. See Gen 22:9.
to complete ← to complete them, a Hebraism.
John 5:37 Καὶ ὁ πέμψας με πατήρ, αὐτὸς μεμαρτύρηκεν περὶ ἐμοῦ. Οὔτε φωνὴν αὐτοῦ ἀκηκόατε πώποτε, οὔτε εἶδος αὐτοῦ ἑωράκατε. And the father who sent me has himself testified concerning me. You have never heard his voice nor seen his appearance,
John 5:38 Καὶ τὸν λόγον αὐτοῦ οὐκ ἔχετε μένοντα ἐν ὑμῖν, ὅτι ὃν ἀπέστειλεν ἐκεῖνος, τούτῳ ὑμεῖς οὐ πιστεύετε. and you did not have his word remaining in you, for you don't believe in him whom he sent. you don't believe in him whom he sent ← whom the former sent, in the latter you do not believe.
John 5:39 Ἐρευνᾶτε τὰς γραφάς, ὅτι ὑμεῖς δοκεῖτε ἐν αὐταῖς ζωὴν αἰώνιον ἔχειν, καὶ ἐκεῖναί εἰσιν αἱ μαρτυροῦσαι περὶ ἐμοῦ· You examine the scriptures because you think you have age-abiding life in them. Now they are what testify concerning me, you examine: AV differs, translating as an imperative, which is grammatically possible.
they ← those (agreeing with scriptures).
John 5:40 καὶ οὐ θέλετε ἐλθεῖν πρός με, ἵνα ζωὴν ἔχητε. yet you are not willing to come to me to have life.
John 5:41 Δόξαν παρὰ ἀνθρώπων οὐ λαμβάνω· I do not accept glory from men, accept: or receive.
John 5:42 ἀλλ' ἔγνωκα ὑμᾶς, ὅτι τὴν ἀγάπην τοῦ θεοῦ οὐκ ἔχετε ἐν ἑαυτοῖς. but I know you – I know that you do not have the love of God in yourselves. know ← have known, but also have come to know, from which just know.
John 5:43 Ἐγὼ ἐλήλυθα ἐν τῷ ὀνόματι τοῦ πατρός μου, καὶ οὐ λαμβάνετέ με· ἐὰν ἄλλος ἔλθῃ ἐν τῷ ὀνόματι τῷ ἰδίῳ, ἐκεῖνον λήψεσθε. I have come in the name of my father, and you do not receive me. If another comes in his own name, you will receive him. him ← that (one).
John 5:44 Πῶς δύνασθε ὑμεῖς πιστεῦσαι, δόξαν παρὰ ἀλλήλων λαμβάνοντες, καὶ τὴν δόξαν τὴν παρὰ τοῦ μόνου θεοῦ οὐ ζητεῖτε; How can you believe, receiving glory from one another, while you do not seek the glory which is from the only God? while ← and, which can do duty for other conjunctions, under Hebraic influence.
John 5:45 Μὴ δοκεῖτε ὅτι ἐγὼ κατηγορήσω ὑμῶν πρὸς τὸν πατέρα· ἔστιν ὁ κατηγορῶν ὑμῶν, {RP TR: Μωσῆς} [P1904: Μωϋσῆς], εἰς ὃν ὑμεῖς ἠλπίκατε. Do not think that I will accuse you to the father. Moses is the one who is accusing you, in whom you have put your hope. Μωσῆς, Moses, RP TR F1853=18/20 F1859=6/7 vs. Μωϋσῆς, Moüses, P1904 F1853=2/20 (Scrivener's ep) F1859=1/7.
John 5:46 Εἰ γὰρ ἐπιστεύετε {RP-text TR: Μωσῇ} [P1904: Μωϋσεῖ] [RP-marg: Μωσεῖ], ἐπιστεύετε ἂν ἐμοί· περὶ γὰρ ἐμοῦ ἐκεῖνος ἔγραψεν. For if you believed Moses, you would believe me, for he wrote about me. Μωσῇ, (believe) Moses (1), RP-text TR F1853=9/21 F1859=5/8 vs. Μωϋσεῖ, (believe) Moüses, P1904 F1853=1/21 (Scrivener's p) F1859=1/8 vs. Μωσεῖ, (believe) Moses (2), RP-marg F1853=10/21 F1859=2/8 vs. another spelling, F1853=1/21 (Scrivener's e) F1859=0/8. .
he ← that (man), the former.
John 5:47 Εἰ δὲ τοῖς ἐκείνου γράμμασιν οὐ πιστεύετε, πῶς τοῖς ἐμοῖς ῥήμασιν πιστεύσετε; But if you do not believe his writings, how can you believe my words?” his writings ← the writings of that (one) / of the former.
can ← will, a Hebraism.
John 6:1 Μετὰ ταῦτα ἀπῆλθεν ὁ Ἰησοῦς πέραν τῆς θαλάσσης τῆς Γαλιλαίας, τῆς Τιβεριάδος. After these things, Jesus went away across the sea of Galilee, of Tiberias,
John 6:2 Καὶ ἠκολούθει αὐτῷ ὄχλος πολύς, ὅτι ἑώρων αὐτοῦ τὰ σημεῖα ἃ ἐποίει ἐπὶ τῶν ἀσθενούντων. and a large crowd followed him, because they had seen his signs which he performed on the infirm. followed ← was following.
had seen ← were seeing.
performed ← was performing.
John 6:3 Ἀνῆλθεν δὲ εἰς τὸ ὄρος ὁ Ἰησοῦς, καὶ ἐκεῖ ἐκάθητο μετὰ τῶν μαθητῶν αὐτοῦ. Then Jesus went up into the mountain, and he sat there with his disciples.
John 6:4 Ἦν δὲ ἐγγὺς τὸ Πάσχα, ἡ ἑορτὴ τῶν Ἰουδαίων. Incidentally, the Passover was near, the Jews' festival.
John 6:5 Ἐπάρας οὖν ὁ Ἰησοῦς τοὺς ὀφθαλμούς, καὶ θεασάμενος ὅτι πολὺς ὄχλος ἔρχεται πρὸς αὐτόν, λέγει πρὸς τὸν Φίλιππον, Πόθεν {RP TR: ἀγοράσομεν} [P1904: ἀγοράσωμεν] ἄρτους, ἵνα φάγωσιν οὗτοι; Then Jesus lifted up his eyes and saw that a large crowd was coming to him, and he said to Philip, “From where {RP TR: can we buy} [P1904: are we to buy] loaves of bread so that these may eat?” ἀγοράσομεν, shall we buy, RP TR F1853=9/20 F1859=3/7 vs. ἀγοράσωμεν, should we buy (deliberative sense), P1904 F1853=11/20 F1859=4/7. A disparity with RP, R=13:16.
{RP TR: can ← will, a Hebraism.}
John 6:6 Τοῦτο δὲ ἔλεγεν πειράζων αὐτόν· αὐτὸς γὰρ ᾔδει τί ἔμελλεν ποιεῖν. But he said this to test him, for he himself knew what he was going to do. to test ← testing, a present participle replacing classical future participle of purpose. See Matt 20:20.
John 6:7 Ἀπεκρίθη αὐτῷ Φίλιππος, Διακοσίων δηναρίων ἄρτοι οὐκ ἀρκοῦσιν αὐτοῖς, ἵνα ἕκαστος αὐτῶν βραχύ τι λάβῃ. Philip answered him, “Two hundred denaries' worth of bread would not suffice for them, so that each of them could take a little.” two hundred denaries' worth of bread ← (loaves of) bread of 200 denaries. A denary was a silver coin.
John 6:8 Λέγει αὐτῷ εἷς ἐκ τῶν μαθητῶν αὐτοῦ, Ἀνδρέας ὁ ἀδελφὸς Σίμωνος Πέτρου, One of his disciples, Andrew the brother of Simon Peter, said to him,
John 6:9 Ἔστιν παιδάριον ἓν ὧδε, {RP TR: ὃ} [P1904: ὃς] ἔχει πέντε ἄρτους κριθίνους καὶ δύο ὀψάρια· ἀλλὰ ταῦτα τί ἐστιν εἰς τοσούτους; “There is one little boy here who has five barley loaves and two cooked fish, but what is that for so many?” ὃ, which (in the context, who; neuter, grammatically concordant), RP TR F1853=17/20 F1859=6/7 vs. ὃς, who (masculine, according to sense), P1904 F1853=3/20 (Scrivener's bdy) F1859=1/7.
is that ← are these.
John 6:10 Εἶπεν δὲ ὁ Ἰησοῦς, Ποιήσατε τοὺς ἀνθρώπους ἀναπεσεῖν. Ἦν δὲ χόρτος πολὺς ἐν τῷ τόπῳ. {RP-text P1904 TR: Ἀνέπεσον} [RP-marg: Ἀνέπεσαν] οὖν οἱ ἄνδρες τὸν ἀριθμὸν ὡσεὶ πεντακισχίλιοι. But Jesus said, “Have the men recline.” Now there was a lot of grass in the place. So the men reclined, about five thousand in number. ἀνέπεσον, they reclined (classical form), RP-text P1904 TR F1853=14/20 F1859=3/7 vs. ἀνέπεσαν, they reclined (non-classical form), RP-marg F1853=5/20 F1859=4/7 vs. another reading, F1853=1/20 (Scrivener's y) F1859=0/7.
John 6:11 Ἔλαβεν δὲ τοὺς ἄρτους ὁ Ἰησοῦς, καὶ εὐχαριστήσας διέδωκεν τοῖς μαθηταῖς, οἱ δὲ μαθηταὶ τοῖς ἀνακειμένοις· ὁμοίως καὶ ἐκ τῶν ὀψαρίων ὅσον ἤθελον. And Jesus took the loaves and gave thanks, and he distributed them to the disciples, and the disciples distributed them to those reclining. And they did the same with the cooked fish – as much as they wanted. the same ← likewise.
John 6:12 Ὡς δὲ ἐνεπλήσθησαν, λέγει τοῖς μαθηταῖς αὐτοῦ, Συναγάγετε τὰ περισσεύσαντα κλάσματα, ἵνα μή τι ἀπόληται. And when they were full, he said to his disciples, “Gather the pieces which are left over so that nothing goes to waste.” full ← filled.
John 6:13 Συνήγαγον οὖν, καὶ ἐγέμισαν δώδεκα κοφίνους κλασμάτων ἐκ τῶν πέντε ἄρτων τῶν κριθίνων, ἃ ἐπερίσσευσεν τοῖς βεβρωκόσιν. So they gathered them and filled twelve baskets of pieces from the five barley loaves which those who had eaten had left over. which those who had eaten had left over ← which were left over to those who had eaten.
John 6:14 Οἱ οὖν ἄνθρωποι ἰδόντες ὃ ἐποίησεν σημεῖον ὁ Ἰησοῦς, ἔλεγον ὅτι Οὗτός ἐστιν ἀληθῶς ὁ προφήτης ὁ ἐρχόμενος εἰς τὸν κόσμον. Then when the men had seen the sign which Jesus had performed, they said, “This is truly the prophet who was to come into the world.”
John 6:15 Ἰησοῦς οὖν γνοὺς ὅτι μέλλουσιν ἔρχεσθαι καὶ ἁρπάζειν αὐτόν, ἵνα ποιήσωσιν αὐτὸν βασιλέα, ἀνεχώρησεν {RP: - } [P1904 TR: πάλιν] εἰς τὸ ὄρος αὐτὸς μόνος. So Jesus, who knew that they would come and seize him to make him king, withdrew {RP: - } [P1904 TR: again] to the mountain alone. πάλιν, again: absent in RP F1853=13/21 F1859=4/7 vs. present in P1904 TR F1853=8/21 F1859=3/7.
alone ← he alone.
John 6:16 Ὡς δὲ ὀψία ἐγένετο, κατέβησαν οἱ μαθηταὶ αὐτοῦ ἐπὶ τὴν θάλασσαν, Then when evening had come, his disciples went down to the sea,
John 6:17 καὶ ἐμβάντες εἰς τὸ πλοῖον, ἤρχοντο πέραν τῆς θαλάσσης εἰς Καπερναούμ. Καὶ σκοτία ἤδη ἐγεγόνει, καὶ οὐκ ἐληλύθει πρὸς αὐτοὺς ὁ Ἰησοῦς. and they went on board a boat and were going across the sea to Capernaum. Now dark had already fallen, and Jesus had not come to them,
John 6:18 Ἥ τε θάλασσα ἀνέμου μεγάλου πνέοντος διηγείρετο. and the sea was being stirred up, with a strong wind blowing.
John 6:19 Ἐληλακότες οὖν ὡς σταδίους εἴκοσι πέντε ἢ τριάκοντα, θεωροῦσιν τὸν Ἰησοῦν περιπατοῦντα ἐπὶ τῆς θαλάσσης, καὶ ἐγγὺς τοῦ πλοίου γινόμενον· καὶ ἐφοβήθησαν. Then when they had rowed about twenty-five or thirty stades, they saw Jesus walking on the sea and coming near to the boat, and they were afraid. twenty-five or thirty stades: about 3 miles (5 km).
John 6:20 Ὁ δὲ λέγει αὐτοῖς, Ἐγώ εἰμι· μὴ φοβεῖσθε. But he said to them, “I am; do not be afraid.” I am: we keep this idiom, rather than the more natural It's me, because it is an allusion to Ex 3:14. Compare John 18:5, John 18:6, and see the examples in the notes.
John 6:21 Ἤθελον οὖν λαβεῖν αὐτὸν εἰς τὸ πλοῖον· καὶ εὐθέως τὸ πλοῖον ἐγένετο ἐπὶ τῆς γῆς εἰς ἣν ὑπῆγον. Then they were willing to take him into the boat, and immediately the boat came to the place which they were heading for. place ← land, ground.
John 6:22 Τῇ ἐπαύριον ὁ ὄχλος ὁ ἑστηκὼς πέραν τῆς θαλάσσης, ἰδὼν ὅτι πλοιάριον ἄλλο οὐκ ἦν ἐκεῖ εἰ μὴ ἓν ἐκεῖνο εἰς ὃ ἐνέβησαν οἱ μαθηταὶ αὐτοῦ, καὶ ὅτι οὐ συνεισῆλθεν τοῖς μαθηταῖς αὐτοῦ ὁ Ἰησοῦς εἰς τὸ πλοιάριον, ἀλλὰ μόνοι οἱ μαθηταὶ αὐτοῦ ἀπῆλθον - The next day, the crowd who were standing on the other side of the sea saw that there had been no other boat there, except the one which his disciples had boarded, and that Jesus had not gone with his disciples into the boat, but that his disciples had departed alone, the one ← that one.
John 6:23 ἄλλα δὲ ἦλθεν πλοιάρια ἐκ Τιβεριάδος ἐγγὺς τοῦ τόπου ὅπου ἔφαγον τὸν ἄρτον, εὐχαριστήσαντος τοῦ κυρίου - but that boats had come from Tiberias near to the place where they had eaten the bread after the Lord had given thanks.
John 6:24 ὅτε οὖν εἶδεν ὁ ὄχλος ὅτι Ἰησοῦς οὐκ ἔστιν ἐκεῖ οὐδὲ οἱ μαθηταὶ αὐτοῦ, ἐνέβησαν {RP P1904: - } [TR: καὶ] αὐτοὶ εἰς τὰ πλοῖα, καὶ ἦλθον εἰς Καπερναούμ, ζητοῦντες τὸν Ἰησοῦν. So when the crowd saw that Jesus was not there, nor his disciples, they themselves {RP P1904: - } [TR: also] went into the boats and went to Capernaum, looking for Jesus. καὶ, also: absent in RP P1904 F1853=19/20 F1859=6/7 vs. present in TR F1853=1/20 (Scrivener's s) F1859=1/7.
John 6:25 Καὶ εὑρόντες αὐτὸν πέραν τῆς θαλάσσης, εἶπον αὐτῷ, Ῥαββί, πότε ὧδε γέγονας; And when they had found him on the other side of the sea, they said to him, “Rabbi, when did you arrive here?”
John 6:26 Ἀπεκρίθη αὐτοῖς ὁ Ἰησοῦς καὶ εἶπεν, Ἀμὴν ἀμὴν λέγω ὑμῖν, ζητεῖτέ με, οὐχ ὅτι εἴδετε σημεῖα, ἀλλ' ὅτι ἐφάγετε ἐκ τῶν ἄρτων καὶ ἐχορτάσθητε. Jesus replied to them and said, “Truly, truly, I say to you, you seek me, not because you saw signs, but because you ate the bread and had your fill. ate the bread ← ate from the bread.
had your fill ← were fed, filled.
John 6:27 Ἐργάζεσθε μὴ τὴν βρῶσιν τὴν ἀπολλυμένην, ἀλλὰ τὴν βρῶσιν τὴν μένουσαν εἰς ζωὴν αἰώνιον, ἣν ὁ υἱὸς τοῦ ἀνθρώπου ὑμῖν δώσει· τοῦτον γὰρ ὁ πατὴρ ἐσφράγισεν, ὁ θεός. Work not for the food which perishes, but for the food which endures, leading to age-abiding life, which the son of man will give you. For the father, God, has sealed him.” him ← this (man). We take this as a reference to “the son of man”.
John 6:28 Εἶπον οὖν πρὸς αὐτόν, Τί {RP P1904 E1624 S1894: ποιῶμεν} [S1550: ποιοῦμεν], ἵνα ἐργαζώμεθα τὰ ἔργα τοῦ θεοῦ; Then they said to him, “What {RP P1904 E1624 S1894: should} [S1550: do] we do to do the works of God?” ποιῶμεν, should we do, RP P1904 E1624 S1894 F1853=17/20 F1859=6/7 vs. ποιοῦμεν, will we do, S1550 F1853=3/20 (Scrivener's hqr) F1859=0/7 vs. another reading, F1853=0/20 F1859=1/7.
John 6:29 Ἀπεκρίθη {RP P1904: - } [TR: ὁ] Ἰησοῦς καὶ εἶπεν αὐτοῖς, Τοῦτό ἐστιν τὸ ἔργον τοῦ θεοῦ, ἵνα πιστεύσητε εἰς ὃν ἀπέστειλεν ἐκεῖνος. Jesus answered and said to them, “This is the work of God, that you should believe in him whom he has sent.” ὁ, the (Jesus): absent in RP P1904 F1853=17/22 F1859=6/8 vs. present in TR F1853=5/22 F1859=2/8.
he ← that (one), the former.
John 6:30 Εἶπον οὖν αὐτῷ, Τί οὖν ποιεῖς σὺ σημεῖον, ἵνα ἴδωμεν καὶ πιστεύσωμέν σοι; Τί ἐργάζῃ; Then they said to him, “What sign will you perform then for us to see and believe you? What will you perform? will you perform (first occurrence in verse) ← do you do.
will you perform (second occurrence in verse) ← do you work.
John 6:31 Οἱ πατέρες ἡμῶν τὸ μάννα ἔφαγον ἐν τῇ ἐρήμῳ, καθώς ἐστιν γεγραμμένον, Ἄρτον ἐκ τοῦ οὐρανοῦ ἔδωκεν αὐτοῖς φαγεῖν. Our fathers ate manna in the desert, as it stands written: ‘He gave them bread from heaven to eat.’ ” Ps 78:24.
John 6:32 Εἶπεν οὖν αὐτοῖς ὁ Ἰησοῦς, Ἀμὴν ἀμὴν λέγω ὑμῖν, οὐ {RP TR: Μωσῆς} [P1904: Μωϋσῆς] δέδωκεν ὑμῖν τὸν ἄρτον ἐκ τοῦ οὐρανοῦ· ἀλλ' ὁ πατήρ μου δίδωσιν ὑμῖν τὸν ἄρτον ἐκ τοῦ οὐρανοῦ τὸν ἀληθινόν. Then Jesus said to them, “Truly, truly, I say to you, it is not Moses who gave you the bread from heaven, but it is my father who gives you the true bread from heaven. Μωσῆς, Moses, RP TR F1853=19/20 F1859=6/7 vs. Μωϋσῆς, Moüses, P1904 F1853=1/20 (Scrivener's p) F1859=1/7.
gave ← has given (but aorist gave in the previous verse). See Matt 2:2.
John 6:33 Ὁ γὰρ ἄρτος τοῦ θεοῦ ἐστιν ὁ καταβαίνων ἐκ τοῦ οὐρανοῦ καὶ ζωὴν διδοὺς τῷ κόσμῳ. For the bread of God is he who descends from heaven and gives life to the world.” he who: or, grammatically, that (bread) which. Perhaps both concepts (true bread and Christ) are present, and unified.
John 6:34 Εἶπον οὖν πρὸς αὐτόν, Κύριε, πάντοτε δὸς ἡμῖν τὸν ἄρτον τοῦτον. Then they said to him, “Lord, always give us this bread.”
John 6:35 Εἶπεν δὲ αὐτοῖς ὁ Ἰησοῦς, Ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς· ὁ ἐρχόμενος πρός με οὐ μὴ πεινάσῃ· καὶ ὁ πιστεύων εἰς ἐμὲ οὐ μὴ διψήσῃ πώποτε. And Jesus said to them, “I am the bread of life. He who comes to me will not hunger at all, and he who believes in me will not ever thirst at all. I am: see John 18:5-6.
John 6:36 Ἀλλ' εἶπον ὑμῖν ὅτι καὶ ἑωράκατέ με, καὶ οὐ πιστεύετε. But I said to you, ‘Although you have seen me, you still don't believe.’ although: concessive use of καί.
you still ← yet you ← and you. Adversative use of καί.
John 6:37 Πᾶν ὃ δίδωσίν μοι ὁ πατὴρ πρὸς ἐμὲ ἥξει· καὶ τὸν ἐρχόμενον πρός με οὐ μὴ ἐκβάλω ἔξω. Everything that the father gives me will come to me, and I will certainly not cast out him who comes to me. cast out ← cast out outside.
John 6:38 Ὅτι καταβέβηκα ἐκ τοῦ οὐρανοῦ, οὐχ ἵνα ποιῶ τὸ θέλημα τὸ ἐμόν, ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με. For I have come down from heaven, not to do my will, but the will of him who sent me.
John 6:39 Τοῦτο δέ ἐστιν τὸ θέλημα τοῦ πέμψαντός με πατρός, ἵνα πᾶν ὃ δέδωκέν μοι, μὴ ἀπολέσω ἐξ αὐτοῦ, ἀλλὰ ἀναστήσω {RP-text P1904 TR: αὐτὸ} [RP-marg: αὐτὸν] {RP-text: - } [RP-marg P1904 TR: ἐν] τῇ ἐσχάτῃ ἡμέρᾳ. And this is the will of the father who sent me, that I should not lose any part of anything that he has given me, but that I should raise {RP-text P1904 TR: it} [RP-marg: him] up on the last day. αὐτὸ, it, RP-text P1904 TR F1853=14/20 F1859=4/7 vs. αὐτὸν, him, RP-marg F1853=6/20 F1859=3/7.
ἐν, in (strengthening the dative of time when): absent in RP-text F1853=8/20 F1859=2/7 vs. present in RP-marg P1904 TR F1853=12/20 F1859=5/7. A disparity with RP-text, R=10:19.
I should not lose any part of anything that he has given me ← everything that he has given me, I should not lose (any) out of it.
John 6:40 Τοῦτο δέ ἐστιν τὸ θέλημα τοῦ πέμψαντός με, ἵνα πᾶς ὁ θεωρῶν τὸν υἱὸν καὶ πιστεύων εἰς αὐτόν, ἔχῃ ζωὴν αἰώνιον, καὶ ἀναστήσω αὐτὸν ἐγὼ τῇ ἐσχάτῃ ἡμέρᾳ. And this is the will of him who sent me, that everyone who sees the son and believes in him should have age-abiding life, and that I should raise him up on the last day.” I: emphatic.
John 6:41 Ἐγόγγυζον οὖν οἱ Ἰουδαῖοι περὶ αὐτοῦ, ὅτι εἶπεν, Ἐγώ εἰμι ὁ ἄρτος ὁ καταβὰς ἐκ τοῦ οὐρανοῦ. Then the Jews murmured about him, because he had said, “I am the bread which has come down from heaven.” I am: see John 18:5-6.
John 6:42 Καὶ ἔλεγον, Οὐχ οὗτός ἐστιν Ἰησοῦς ὁ υἱὸς Ἰωσήφ, οὗ ἡμεῖς οἴδαμεν τὸν πατέρα καὶ τὴν μητέρα; Πῶς οὖν λέγει οὗτος ὅτι Ἐκ τοῦ οὐρανοῦ καταβέβηκα; And they said, “Is not this Jesus the son of Joseph, whose father and mother we know? How come, then, he says, ‘I have come down from heaven’?” he ← this (man).
John 6:43 Ἀπεκρίθη οὖν ὁ Ἰησοῦς καὶ εἶπεν αὐτοῖς, Μὴ γογγύζετε μετ' ἀλλήλων. So Jesus answered and said to them, “Do not murmur among yourselves. among yourselves ← with each other.
John 6:44 Οὐδεὶς δύναται ἐλθεῖν πρός με, ἐὰν μὴ ὁ πατὴρ ὁ πέμψας με ἑλκύσῃ αὐτόν, καὶ ἐγὼ ἀναστήσω αὐτὸν {RP: ἐν} [P1904 TR: - ] τῇ ἐσχάτῃ ἡμέρᾳ. No-one can come to me, unless the father who sent me draws him, and I will raise him up on the last day. ἐν, on (the last day) (strengthening the dative of time when): present in RP F1853=19/21 F1859=6/7 vs. absent in P1904 TR F1853=2/21 (Scrivener's bs*) F1859=1/7.
John 6:45 Ἔστιν γεγραμμένον ἐν τοῖς προφήταις, Καὶ ἔσονται πάντες διδακτοὶ {RP P1904: - } [TR: τοῦ] θεοῦ. Πᾶς {RP TR: οὖν} [P1904: - ] ὁ {RP P1904: ἀκούων} [TR: ἀκούσας] παρὰ τοῦ πατρὸς καὶ μαθών, ἔρχεται πρός με. It stands written in the prophets: ‘And they will all be taught by God.’ {RP TR: So everyone} [P1904: Everyone] who {RP P1904: hears} [TR: has heard] from the father and has learnt comes to me. τοῦ, of the (God): absent in RP P1904 F1853=17/21 F1859=4/7 vs. present in TR F1853=4/21 (Scrivener's ct*xy) F1859=3/7.
οὖν, therefore: present in RP TR F1853=20/20 F1859=6/7 vs. absent in P1904 F1853=0/20 F1859=1/7.
ἀκούων, hearing, RP P1904 F1853=15/20 F1859=1/7 vs. ἀκούσας, having heard, TR F1853=5/20 F1859=6/7. F1853 and F1859 are very significantly disparate, X2=7.9 PV=0.5%.
Isa 54:13, Jer 31:33-34.
John 6:46 Οὐχ ὅτι τὸν πατέρα τις ἑώρακεν, εἰ μὴ ὁ ὢν παρὰ τοῦ θεοῦ, οὗτος ἑώρακεν τὸν πατέρα. Not that anyone has seen the father, except him who is from God – he has seen the father. he ← this (man).
John 6:47 Ἀμὴν ἀμὴν λέγω ὑμῖν, ὁ πιστεύων εἰς ἐμέ, ἔχει ζωὴν αἰώνιον. Truly, truly, I say to you, he who believes in me has age-abiding life.
John 6:48 Ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς. I am the bread of life. I am: see John 18:5-6.
John 6:49 Οἱ πατέρες ὑμῶν ἔφαγον τὸ μάννα ἐν τῇ ἐρήμῳ, καὶ ἀπέθανον. Your fathers ate manna in the desert and died.
John 6:50 Οὗτός ἐστιν ὁ ἄρτος ὁ ἐκ τοῦ οὐρανοῦ καταβαίνων, ἵνα τις ἐξ αὐτοῦ φάγῃ καὶ μὴ ἀποθάνῃ. This is the bread which comes down from heaven, so that a person should eat it and not die. a person ← someone.
it ← out of it. English is averse to a partitive expression (e.g. some of it).
John 6:51 Ἐγώ εἰμι ὁ ἄρτος ὁ ζῶν, ὁ ἐκ τοῦ οὐρανοῦ καταβάς· ἐάν τις φάγῃ ἐκ τούτου τοῦ ἄρτου, ζήσεται εἰς τὸν αἰῶνα. Καὶ ὁ ἄρτος δὲ ὃν ἐγὼ δώσω, ἡ σάρξ μου ἐστίν, ἣν ἐγὼ δώσω ὑπὲρ τῆς τοῦ κόσμου ζωῆς. I am the living bread which came down from heaven. If a person eats this bread, he will live throughout the age. And moreover, the bread which I will give is my flesh, which I will give for the life of the world.” I am: see John 18:5-6.
this bread ← of this bread.
John 6:52 Ἐμάχοντο οὖν πρὸς ἀλλήλους οἱ Ἰουδαῖοι λέγοντες, Πῶς δύναται οὗτος ἡμῖν δοῦναι τὴν σάρκα φαγεῖν; Then the Jews contended with each other, saying, “How can this man give us his flesh to eat?”
John 6:53 Εἶπεν οὖν αὐτοῖς ὁ Ἰησοῦς, Ἀμὴν ἀμὴν λέγω ὑμῖν, ἐὰν μὴ φάγητε τὴν σάρκα τοῦ υἱοῦ τοῦ ἀνθρώπου καὶ πίητε αὐτοῦ τὸ αἷμα, οὐκ ἔχετε ζωὴν ἐν ἑαυτοῖς. So Jesus said to them, “Truly, truly, I say to you, if you do not eat the flesh of the son of man and drink his blood, you do not have life in you. you ← yourselves.
John 6:54 Ὁ τρώγων μου τὴν σάρκα καὶ πίνων μου τὸ αἷμα, ἔχει ζωὴν αἰώνιον, καὶ ἐγὼ ἀναστήσω αὐτὸν {RP-text TR: - } [RP-marg P1904: ἐν] τῇ ἐσχάτῃ ἡμέρᾳ. He who eats my flesh and drinks my blood has age-abiding life, and I will raise him up on the last day. ἐν, on (the last day) (strengthening the dative of time when): absent in RP-text TR F1853=13/19 F1859=3/7 vs. present in RP-marg P1904 F1853=6/19 F1859=4/7.
eats ← gnaws, nibbles, munches.
John 6:55 Ἡ γὰρ σάρξ μου ἀληθῶς ἐστιν βρῶσις, καὶ τὸ αἷμά μου ἀληθῶς ἐστιν πόσις. For my flesh is truly food, and my blood is truly drink.
John 6:56 Ὁ τρώγων μου τὴν σάρκα καὶ πίνων μου τὸ αἷμα, ἐν ἐμοὶ μένει, κἀγὼ ἐν αὐτῷ. He who eats my flesh and drinks my blood remains in me, and I in him. eats: See John 6:54.
John 6:57 Καθὼς ἀπέστειλέν με ὁ ζῶν πατήρ, κἀγὼ ζῶ διὰ τὸν πατέρα· καὶ ὁ τρώγων με, κἀκεῖνος ζήσεται δι' ἐμέ. As the living father sent me, so I live because of the father. And as for him who eats me, he will also live because of me. eats: See John 6:54.
he ← that (one).
This verse has a very Hebraic flavour, using καί, and, three times where classical Greek would use a more descriptive conjunction.
John 6:58 Οὗτός ἐστιν ὁ ἄρτος ὁ ἐκ τοῦ οὐρανοῦ καταβάς· οὐ καθὼς ἔφαγον οἱ πατέρες ὑμῶν τὸ μάννα, καὶ ἀπέθανον· ὁ τρώγων τοῦτον τὸν ἄρτον, {RP-text P1904 TR: ζήσεται} [RP-marg: ζήσει] εἰς τὸν αἰῶνα. This is the bread which has come down from heaven, not comparable to how your fathers ate the manna and died. He who eats this bread will live throughout the age.” ζήσεται, will live (deponent future), RP-text P1904 TR F1853=13/19 F1859=2/7 vs. ζήσει, will live (regular future), RP-marg F1853=6/19 F1859=4/7 vs. another reading, F1853=0/19 F1859=1/7.
comparable to how ← as.
John 6:59 Ταῦτα εἶπεν ἐν συναγωγῇ διδάσκων ἐν Καπερναούμ. He said these things in the synagogue while teaching in Capernaum.
John 6:60 Πολλοὶ οὖν ἀκούσαντες ἐκ τῶν μαθητῶν αὐτοῦ εἶπον, Σκληρός ἐστιν οὗτος ὁ λόγος· τίς δύναται αὐτοῦ ἀκούειν; Then many of his disciples who had heard him said, “This speech is hard. Who can listen to him?” speech ← word.
to him: AV differs (to it), also possible, but not classical. The normal rule, usually observed in ↴
John 6:61 Εἰδὼς δὲ ὁ Ἰησοῦς ἐν ἑαυτῷ ὅτι γογγύζουσιν περὶ τούτου οἱ μαθηταὶ αὐτοῦ, εἶπεν αὐτοῖς, Τοῦτο ὑμᾶς σκανδαλίζει; But Jesus, knowing in himself that his disciples were murmuring about this, said to them, “Does this offend you? ↳ the NT, is ἀκούω + gen. of person heard, + acc. of thing heard, e.g. Matt 17:5, Matt 12:42.
John 6:62 Ἐὰν οὖν θεωρῆτε τὸν υἱὸν τοῦ ἀνθρώπου ἀναβαίνοντα ὅπου ἦν τὸ πρότερον; What, then, if you should see the son of man ascending to where he was before?
John 6:63 Τὸ πνεῦμά ἐστιν τὸ ζῳοποιοῦν, ἡ σὰρξ οὐκ ὠφελεῖ οὐδέν· τὰ ῥήματα ἃ ἐγὼ λαλῶ ὑμῖν, πνεῦμά ἐστιν καὶ ζωή ἐστιν. It is the spirit which makes alive; the flesh is of no benefit. The words which I am speaking to you are spirit and are life. is of no benefit: or does not benefit anything.
John 6:64 Ἀλλ' εἰσὶν ἐξ ὑμῶν τινες οἳ οὐ πιστεύουσιν. ᾜδει γὰρ ἐξ ἀρχῆς ὁ Ἰησοῦς, τίνες εἰσὶν οἱ μὴ πιστεύοντες, καὶ τίς ἐστιν ὁ παραδώσων αὐτόν. But there are some of you who do not believe.” For Jesus knew from the beginning who those were who did not believe and who it was who would betray him.
John 6:65 Καὶ ἔλεγεν, Διὰ τοῦτο εἴρηκα ὑμῖν, ὅτι οὐδεὶς δύναται ἐλθεῖν πρός με, ἐὰν μὴ ᾖ δεδομένον αὐτῷ ἐκ τοῦ πατρός μου. And he said, “This is why I have said to you that no-one can come to me, unless it has been granted to him by my father.” this is why ← on account of this.
John 6:66 Ἐκ τούτου πολλοὶ ἀπῆλθον {RP TR: - } [P1904: ἐκ] τῶν μαθητῶν αὐτοῦ εἰς τὰ ὀπίσω, καὶ οὐκέτι μετ' αὐτοῦ περιεπάτουν. At this many of his disciples went back and no longer walked with him. ἐκ, out of: absent in RP TR F1853=18/19 F1859=7/7 vs. present in P1904 F1853=1/19 (Scrivener's x) F1859=0/7.
went back ← went away back.
walked ← walked around.
John 6:67 Εἶπεν οὖν ὁ Ἰησοῦς τοῖς δώδεκα, Μὴ καὶ ὑμεῖς θέλετε ὑπάγειν; Then Jesus said to the twelve, “You don't also wish to go away, do you?”
John 6:68 Ἀπεκρίθη οὖν αὐτῷ Σίμων Πέτρος, Κύριε, πρὸς τίνα ἀπελευσόμεθα; Ῥήματα ζωῆς αἰωνίου ἔχεις. Then Simon Peter replied to him, “Lord, to whom could we go? You have the words of age-abiding life, could ← can ← will, modal use of the future being a Hebraism.
John 6:69 Καὶ ἡμεῖς πεπιστεύκαμεν καὶ ἐγνώκαμεν ὅτι σὺ εἶ ὁ χριστὸς ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος. and we have believed, and know, that you are the Christ, the son of the living God.” know: see John 5:42.
John 6:70 Ἀπεκρίθη αὐτοῖς {RP-text P1904 TR: ὁ Ἰησοῦς} [RP-marg: - ], Οὐκ ἐγὼ ὑμᾶς τοὺς δώδεκα ἐξελεξάμην, καὶ ἐξ ὑμῶν εἷς διάβολός ἐστιν; {RP-text P1904 TR: Jesus} [RP-marg: He] replied to them, “Did I not choose you twelve? Yet one of you is a devil.” ὁ Ἰησοῦς, Jesus: present in RP-text P1904 TR F1853=7/19 F1859=6/7 vs. absent in RP-marg F1853=12/19 F1859=1/7.
John 6:71 Ἔλεγεν δὲ τὸν Ἰούδαν Σίμωνος Ἰσκαριώτην· οὗτος γὰρ {RP P1904: ἔμελλεν} [TR: ἤμελλεν] αὐτὸν παραδιδόναι, εἷς ὢν ἐκ τῶν δώδεκα. He was speaking here of Judas Iscariot, the son of Simon. For this man was going to betray him, being one of the twelve. ἔμελλε(ν), was about to, was going to (1), RP P1904 F1853=13/19 F1859=2/7 vs. ἤμελλε(ν), was about to, was going to (2), TR F1853=6/19 F1859=5/7.
being: perhaps concessive, although being.
John 7:1 Καὶ περιεπάτει ὁ Ἰησοῦς μετὰ ταῦτα ἐν τῇ Γαλιλαίᾳ· οὐ γὰρ ἤθελεν ἐν τῇ Ἰουδαίᾳ περιπατεῖν, ὅτι ἐζήτουν αὐτὸν οἱ Ἰουδαῖοι ἀποκτεῖναι. And after that Jesus walked around in Galilee, for he did not wish to walk around in Judaea, because the Jews were looking for a way to kill him. that ← these (things).
the Jews: i.e. the Jewish religious leadership. See John 5:16.
John 7:2 Ἦν δὲ ἐγγὺς ἡ ἑορτὴ τῶν Ἰουδαίων ἡ Σκηνοπηγία. Now the festival of the Jews, Tabernacles, was near.
John 7:3 Εἶπον οὖν πρὸς αὐτὸν οἱ ἀδελφοὶ αὐτοῦ, Μετάβηθι ἐντεῦθεν, καὶ ὕπαγε εἰς τὴν Ἰουδαίαν, ἵνα καὶ οἱ μαθηταί σου θεωρήσωσιν τὰ ἔργα σου ἃ ποιεῖς. Then his brothers said to him, “Move on from here and go to Judaea, so that your disciples also may see your works which you do,
John 7:4 Οὐδεὶς γὰρ ἐν κρυπτῷ τι ποιεῖ, καὶ ζητεῖ αὐτὸς ἐν παρρησίᾳ εἶναι. Εἰ ταῦτα ποιεῖς, φανέρωσον σεαυτὸν τῷ κόσμῳ. for no-one does a thing in secret when he is trying to be known in public himself. If you are doing these things, manifest yourself to the world.” trying ← seeking.
John 7:5 Οὐδὲ γὰρ οἱ ἀδελφοὶ αὐτοῦ ἐπίστευον εἰς αὐτόν. For not even his brothers believed in him.
John 7:6 Λέγει οὖν αὐτοῖς ὁ Ἰησοῦς, Ὁ καιρὸς ὁ ἐμὸς οὔπω πάρεστιν, ὁ δὲ καιρὸς ὁ ὑμέτερος πάντοτέ ἐστιν ἕτοιμος. So Jesus said to them, “My time has not yet come. But your time is always at hand. has not yet come ← is not yet present.
at hand ← ready.
John 7:7 Οὐ δύναται ὁ κόσμος μισεῖν ὑμᾶς· ἐμὲ δὲ μισεῖ, ὅτι ἐγὼ μαρτυρῶ περὶ αὐτοῦ, ὅτι τὰ ἔργα αὐτοῦ πονηρά ἐστιν. The world cannot hate you, but it hates me, because I testify about it that its works are evil.
John 7:8 Ὑμεῖς ἀνάβητε εἰς τὴν ἑορτὴν ταύτην· ἐγὼ οὔπω ἀναβαίνω εἰς τὴν ἑορτὴν ταύτην, ὅτι ὁ καιρὸς ὁ ἐμὸς οὔπω πεπλήρωται. You go up to this festival. I am not yet going up to this festival, for my time has not yet been fulfilled.”
John 7:9 Ταῦτα δὲ εἰπὼν αὐτοῖς, ἔμεινεν ἐν τῇ Γαλιλαίᾳ. Then when he had said these things to them, he remained in Galilee.
John 7:10 Ὡς δὲ ἀνέβησαν οἱ ἀδελφοὶ αὐτοῦ, τότε καὶ αὐτὸς ἀνέβη εἰς τὴν ἑορτήν, οὐ φανερῶς, ἀλλ' ὡς ἐν κρυπτῷ. But when his brothers went up, then he went up to the festival as well – not openly, but as it were in secret. openly ← manifestly.
John 7:11 Οἱ οὖν Ἰουδαῖοι ἐζήτουν αὐτὸν ἐν τῇ ἑορτῇ, καὶ ἔλεγον, Ποῦ ἐστιν ἐκεῖνος; Then the Jews looked for him at the festival and said, “Where is that man?”
John 7:12 Καὶ γογγυσμὸς πολὺς περὶ αὐτοῦ ἦν ἐν τοῖς ὄχλοις· οἱ μὲν ἔλεγον ὅτι Ἀγαθός ἐστιν· ἄλλοι {RP P1904: - } [TR: δὲ] ἔλεγον, Οὔ, ἀλλὰ πλανᾷ τὸν ὄχλον. And there was a lot of murmuring about him among the crowds. Some said, “He is good.” {RP P1904: Others} [TR: But others] said, “No. Rather, he is misleading the crowd.” δὲ, on the other hand (but not emphatic): absent in RP P1904 F1853=19/19 F1859=6/7 vs. present in TR F1853=0/19 F1859=1/7.
John 7:13 Οὐδεὶς μέντοι παρρησίᾳ ἐλάλει περὶ αὐτοῦ διὰ τὸν φόβον τῶν Ἰουδαίων. However, no-one spoke freely concerning him for fear of the Jews. Jews: this must refer to the Jewish leaders, since the attendees, spoken of in this and the previous verse, would be ordinary Jews, fearing their leaders.
John 7:14 Ἤδη δὲ τῆς ἑορτῆς μεσούσης, ἀνέβη ὁ Ἰησοῦς εἰς τὸ ἱερόν, καὶ ἐδίδασκεν. Then when the festival was already half way through, Jesus went up to the temple and gave some teaching. gave some teaching ← was teaching.
John 7:15 Καὶ ἐθαύμαζον οἱ Ἰουδαῖοι λέγοντες, Πῶς οὗτος γράμματα οἶδεν, μὴ μεμαθηκώς; And the Jews were amazed, and they said, “How come this man knows literature, not having studied it?”
John 7:16 Ἀπεκρίθη {RP P1904: οὖν} [TR: - ] αὐτοῖς ὁ Ἰησοῦς καὶ εἶπεν, Ἡ ἐμὴ διδαχὴ οὐκ ἔστιν ἐμή, ἀλλὰ τοῦ πέμψαντός με. {RP P1904: So} [TR: - ] Jesus replied to them and said, “My teaching is not mine, but of him who sent me. οὖν, therefore: present in RP P1904 F1853=17/20 F1859=7/7 vs. absent in TR F1853=3/20 (Scrivener's gs*t) F1859=0/7.
John 7:17 Ἐάν τις θέλῃ τὸ θέλημα αὐτοῦ ποιεῖν, γνώσεται περὶ τῆς διδαχῆς, πότερον ἐκ τοῦ θεοῦ ἐστιν, ἢ ἐγὼ ἀπ' ἐμαυτοῦ λαλῶ. If anyone wishes to do his will, he will know about the teaching – whether it is from God or whether I speak on my own initiative.
John 7:18 Ὁ ἀφ' ἑαυτοῦ λαλῶν, τὴν δόξαν τὴν ἰδίαν ζητεῖ· ὁ δὲ ζητῶν τὴν δόξαν τοῦ πέμψαντος αὐτόν, οὗτος ἀληθής ἐστιν, καὶ ἀδικία ἐν αὐτῷ οὐκ ἔστιν. He who speaks on his own initiative seeks his own glory, but it is he who seeks the glory of him who sent him who is true, and there is no unrighteousness in him. who ← this (one).
John 7:19 Οὐ {RP TR: Μωσῆς} [P1904: Μωϋσῆς] δέδωκεν ὑμῖν τὸν νόμον, καὶ οὐδεὶς ἐξ ὑμῶν ποιεῖ τὸν νόμον; Τί με ζητεῖτε ἀποκτεῖναι; Did not Moses give you the law? Yet not one of you keeps the law. Why are you looking for a way to kill me?” Μωσῆς, Moses, RP TR F1853=18/19 F1859=6/7 vs. Μωϋσῆς, Moüses, P1904 F1853=1/19 (Scrivener's p) F1859=1/7.
did not Moses give ← has not Moses given.
keeps ← does.
John 7:20 Ἀπεκρίθη ὁ ὄχλος καὶ εἶπεν, Δαιμόνιον ἔχεις· τίς σε ζητεῖ ἀποκτεῖναι; The crowd answered and said, “You are possessed by a demon. Who is looking for a way to kill you?” are possessed by ← have.
John 7:21 Ἀπεκρίθη {RP P1904: - } [TR: ὁ] Ἰησοῦς καὶ εἶπεν αὐτοῖς, Ἓν ἔργον ἐποίησα, καὶ πάντες θαυμάζετε. Jesus answered and said to them, “I have performed one work, and you are all amazed. ὁ, the (Jesus): absent in RP P1904 F1853=18/19 F1859=6/7 vs. present in TR F1853=1/19 (Scrivener's p) F1859=1/7.
John 7:22 Διὰ τοῦτο {RP TR: Μωσῆς} [P1904: Μωϋσῆς] δέδωκεν ὑμῖν τὴν περιτομήν - οὐχ ὅτι ἐκ τοῦ {RP TR: Μωσέως} [P1904: Μωϋσέως] ἐστίν, ἀλλ' ἐκ τῶν πατέρων - καὶ ἐν σαββάτῳ περιτέμνετε ἄνθρωπον. For this reason Moses gave you circumcision – not that it was from Moses' time, but from the fathers' time – and you circumcise a man on a Sabbath. Μωσῆς, Moses, RP TR F1853=19/19 F1859=5/7 vs. Μωϋσῆς, Moüses, P1904 F1853=0/19. F1859=2/7.
Μωσέως, Moses, RP TR F1853=17/19 F1859=5/7 vs. Μωϋσέως, Moüses, P1904 F1853=2/19 (Scrivener's dp) F1859=2/7.
gave ← has given.
John 7:23 Εἰ περιτομὴν λαμβάνει ἄνθρωπος ἐν σαββάτῳ, ἵνα μὴ λυθῇ ὁ νόμος {RP TR: Μωσέως} [P1904: Μωϋσέως], ἐμοὶ χολᾶτε ὅτι ὅλον ἄνθρωπον ὑγιῆ ἐποίησα ἐν σαββάτῳ; If a man receives circumcision on a Sabbath, in order that the law of Moses should not be broken, why are you angry at me because I cured a man in his entirety on the Sabbath? Μωσέως, of Moses, RP TR F1853=17/19 F1859=5/7 vs. Μωϋσέως, of Moüses, P1904 F1853=2/19 (Scrivener's pt) F1859=2/7.
I cured a man in his entirety ← I made a whole man healthy.
John 7:24 Μὴ κρίνετε κατ' ὄψιν, ἀλλὰ τὴν δικαίαν κρίσιν κρίνατε. Do not judge by appearance, but judge with a just judgment.”
John 7:25 Ἔλεγον οὖν τινες ἐκ τῶν Ἱεροσολυμιτῶν, Οὐχ οὗτός ἐστιν ὃν ζητοῦσιν ἀποκτεῖναι; Then some of the inhabitants of Jerusalem said, “Isn't this the one whom they are trying to kill? trying ← seeking.
John 7:26 Καὶ ἴδε παρρησίᾳ λαλεῖ, καὶ οὐδὲν αὐτῷ λέγουσιν. Μήποτε ἀληθῶς ἔγνωσαν οἱ ἄρχοντες ὅτι οὗτός ἐστιν ἀληθῶς ὁ χριστός; And look, he is speaking openly, and they aren't saying anything to him. The leaders really have not established, have they, that this really is the Christ? established ← got to know, discerned.
that: apparently not whether, which is εἰ, so the speaker appears to be a believer that “this is the Christ” at this point, but not so in the next verse. Perhaps several opinions from the crowd are quoted.
John 7:27 Ἀλλὰ τοῦτον οἴδαμεν πόθεν ἐστίν· ὁ δὲ χριστὸς ὅταν {RP P1904 S1550 S1894: ἔρχηται} [E1624: ἔρχεται], οὐδεὶς γινώσκει πόθεν ἐστίν. But we know where this man is from. However, when the Christ comes, no-one will know where he is from.” ἔρχηται, (when) he comes (classical subjunctive), RP P1904 S1550 S1894 F1853=15/20 F1859=3/7 vs. ἔρχεται, (when) he comes (non-classical indicative), E1624 F1853=4/20 (Scrivener's b*txy) F1859=3/7 vs. other readings, F1853=1/20 (Scrivener's g) F1859=1/7.
but we know where this man is from ← but we know this (man), where he is from.
John 7:28 Ἔκραξεν οὖν ἐν τῷ ἱερῷ διδάσκων ὁ Ἰησοῦς καὶ λέγων, Κἀμὲ οἴδατε, καὶ οἴδατε πόθεν εἰμί· καὶ ἀπ' ἐμαυτοῦ οὐκ ἐλήλυθα, ἀλλ' ἔστιν ἀληθινὸς ὁ πέμψας με, ὃν ὑμεῖς οὐκ οἴδατε. So Jesus shouted out, while teaching in the temple, and he said, “You both know me, and you know where I am from. And yet I have not come on my own initiative, but he who sent me is true, whom you do not know.
John 7:29 Ἐγὼ {RP P1904: - } [TR: δὲ] οἶδα αὐτόν, ὅτι παρ' αὐτοῦ εἰμι, κἀκεῖνός με ἀπέστειλεν. {RP P1904: - } [TR: But] I know him, because I am from him, and he sent me.” δὲ, but: absent in RP P1904 F1853=16/19 F1859=5/7 vs. present in TR F1853=3/19 (Scrivener's gpt) F1859=2/7.
he ← that (one), the former.
John 7:30 Ἐζήτουν οὖν αὐτὸν πιάσαι. Καὶ οὐδεὶς ἐπέβαλεν ἐπ' αὐτὸν τὴν χεῖρα, ὅτι οὔπω ἐληλύθει ἡ ὥρα αὐτοῦ. Then they looked for a way to seize him, yet no-one laid a hand on him, because his hour had not yet come.
John 7:31 Πολλοὶ δὲ ἐκ τοῦ ὄχλου ἐπίστευσαν εἰς αὐτόν, καὶ ἔλεγον ὅτι Ὁ χριστὸς ὅταν ἔλθῃ, μήτι πλείονα σημεῖα τούτων ποιήσει ὧν οὗτος ἐποίησεν; But many of the crowd believed in him and said, “When the Christ comes, surely he will not do more signs than these which this man has done?” when the Christ comes: not necessarily implying that it is another who will come, the tenor being when the Christ (in your expectation) comes, ....
John 7:32 Ἤκουσαν οἱ Φαρισαῖοι τοῦ ὄχλου γογγύζοντος περὶ αὐτοῦ ταῦτα· καὶ ἀπέστειλαν {RP P1904: ὑπηρέτας οἱ Φαρισαῖοι καὶ οἱ ἀρχιερεῖς} [TR: οἱ Φαρισαῖοι καὶ οἱ ἀρχιερεῖς ὑπηρέτας] ἵνα πιάσωσιν αὐτόν. The Pharisees heard the crowd murmuring these things about him, and the Pharisees and senior priests sent officers to seize him. ὑπηρέτας οἱ Φαρισαῖοι καὶ οἱ ἀρχιερεῖς, officers (as object) + the Pharisees and senior priests (sent), RP P1904 F1853=13/20 F1859=2/7 vs. οἱ Φαρισαῖοι καὶ οἱ ἀρχιερεῖς ὑπηρέτας, the Pharisees and senior priests (sent) + officers, TR F1853=2/20 (Scrivener's xy) F1859=3/7 vs. 3 other readings, F1853=5/20 F1859=2/7.
John 7:33 Εἶπεν οὖν {RP P1904: - } [TR: αὐτοῖς] ὁ Ἰησοῦς, Ἔτι μικρὸν χρόνον μεθ' ὑμῶν εἰμι, καὶ ὑπάγω πρὸς τὸν πέμψαντά με. Then Jesus said {RP P1904: - } [TR: to them], “I will only be a little while with you still, and then I will go away to him who sent me. αὐτοῖς, to them: absent in RP P1904 F1853=17/19 F1859=3/7 vs. present in TR F1853=2/19 (Scrivener's xy) F1859=4/7.
John 7:34 Ζητήσετέ με, καὶ οὐχ εὑρήσετε· καὶ ὅπου εἰμὶ ἐγώ, ὑμεῖς οὐ δύνασθε ἐλθεῖν. You will look for me, but you will not find me. And where I am, you cannot go.”
John 7:35 Εἶπον οὖν οἱ Ἰουδαῖοι πρὸς ἑαυτούς, Ποῦ οὗτος μέλλει πορεύεσθαι ὅτι ἡμεῖς οὐχ εὑρήσομεν αὐτόν; Μὴ εἰς τὴν διασπορὰν τῶν Ἑλλήνων μέλλει πορεύεσθαι, καὶ διδάσκειν τοὺς Ἕλληνας; Then the Jews said to themselves, “Where is he going to go, such that we won't find him? Is he going to go to the Diaspora among the Greeks and teach the Greeks? he ← this (man).
is he ← is he (really) .... By classical standards, the question presses for an answer no, but not necessarily so in NT Greek.
John 7:36 Τίς ἐστιν οὗτος ὁ λόγος ὃν εἶπεν, Ζητήσετέ με, καὶ οὐχ εὑρήσετε· καί, Ὅπου εἰμὶ ἐγώ, ὑμεῖς οὐ δύνασθε ἐλθεῖν; What does this remark which he said mean, ‘You will look for me, but you will not find me’, and, ‘Where I am, you cannot go’?” does ... mean ← is.
John 7:37 Ἐν δὲ τῇ ἐσχάτῃ ἡμέρᾳ τῇ μεγάλῃ τῆς ἑορτῆς εἱστήκει ὁ Ἰησοῦς καὶ ἔκραξεν, λέγων, Ἐάν τις διψᾷ, ἐρχέσθω πρός με καὶ πινέτω. Now on the last – the great – day of the festival, Jesus stood and shouted, saying, “If anyone is thirsty, let him come to me and drink.
John 7:38 Ὁ πιστεύων εἰς ἐμέ, καθὼς εἶπεν ἡ γραφή, ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος. As regards him who believes in me, as the scripture says, ‘Rivers of living water will flow from his inside.’ ” Various allusions: Isa 12:3, Isa 55:1, Isa 58:11; Ezek 47:1; Joel 4:18MT (Joel 3:18AV), Zech 13:1, Zech 14:8.
inside ← belly.
John 7:39 Τοῦτο δὲ εἶπεν περὶ τοῦ πνεύματος {RP-text P1904 TR: οὗ} [RP-marg: ὃ] ἔμελλον λαμβάνειν οἱ πιστεύοντες εἰς αὐτόν· οὔπω γὰρ ἦν πνεῦμα ἅγιον, ὅτι {RP P1904: - } [TR: ὁ] Ἰησοῦς οὐδέπω ἐδοξάσθη. He said this referring to the spirit which those who believed in him were about to receive, for there was not yet any holy spirit, because Jesus had not yet been glorified. οὗ, (of) which (partitive genitive), RP-text P1904 TR F1853=17/19 F1859=6/8 vs. ὃ, which (accusative), RP-marg F1853=2/19 (Scrivener's bl) F1859=2/8.
ὁ, the (Jesus): absent in RP P1904 F1853=18/19 F1859=7/7 vs. present in TR F1853=1/19 (Scrivener's g) F1859=0/7.
John 7:40 Πολλοὶ οὖν ἐκ τοῦ ὄχλου ἀκούσαντες τὸν λόγον ἔλεγον, Οὗτός ἐστιν ἀληθῶς ὁ προφήτης. Then many of the crowd who heard the statement said, “This man is truly the prophet.” the prophet: see John 1:21.
John 7:41 Ἄλλοι ἔλεγον, Οὗτός ἐστιν ὁ χριστός. Ἄλλοι {RP P1904: - } [TR: δὲ] ἔλεγον, Μὴ γὰρ ἐκ τῆς Γαλιλαίας ὁ χριστὸς ἔρχεται; Others said, “This is the Christ.” Yet {RP P1904: others} [TR: others, though,] said, “No, for surely the Christ does not come from Galilee? δὲ, on the other hand (but without emphasis), though: absent in RP P1904 F1853=16/21 F1859=5/7 vs. present in TR F1853=3/21 (Scrivener's q*st) F1859=1/7 vs. section absent, F1853=2/21 (Scrivener's g*y) F1859=1/7.
John 7:42 Οὐχὶ ἡ γραφὴ εἶπεν ὅτι ἐκ τοῦ σπέρματος {RP P1904: Δαυίδ} [TR: Δαβίδ], καὶ ἀπὸ Βηθλεέμ, τῆς κώμης ὅπου ἦν {RP P1904: Δαυίδ} [TR: Δαβίδ], ὁ χριστὸς ἔρχεται; Does not the scripture say that the Christ comes from the seed of David, and from Bethlehem, the village where David was?” David (2x): on Δαυίδ vs. Δαβίδ, see Matt 1:1.
Ps 89:30MT-37MT (Ps 89:29AV-36AV), Ps 132:11, Isa 11:1, Isa 11:10, Jer 23:5, Jer 33:15, Mic 5:1MT (Mic 5:2AV).
does ← did.
John 7:43 Σχίσμα οὖν ἐν τῷ ὄχλῳ ἐγένετο δι' αὐτόν. So a division arose in the crowd on account of him.
John 7:44 Τινὲς δὲ ἤθελον ἐξ αὐτῶν πιάσαι αὐτόν, ἀλλ' οὐδεὶς ἐπέβαλεν ἐπ' αὐτὸν τὰς χεῖρας. And some of them wanted to seize him, but no-one laid hands on him.
John 7:45 Ἦλθον οὖν οἱ ὑπηρέται πρὸς τοὺς ἀρχιερεῖς καὶ Φαρισαίους· καὶ εἶπον αὐτοῖς ἐκεῖνοι, Διὰ τί οὐκ ἠγάγετε αὐτόν; Then the officers went to the senior priests and Pharisees, and those said to them, “Why did you not bring him here?”
John 7:46 Ἀπεκρίθησαν οἱ ὑπηρέται, Οὐδέποτε οὕτως ἐλάλησεν ἄνθρωπος, ὡς οὗτος ὁ ἄνθρωπος. The officers replied, “Never did a man speak in such a way as this man did.”
John 7:47 Ἀπεκρίθησαν οὖν αὐτοῖς οἱ Φαρισαῖοι, Μὴ καὶ ὑμεῖς πεπλάνησθε; Then the Pharisees answered them, “You haven't gone astray too, have you? gone astray: or been mislead.
John 7:48 Μή τις ἐκ τῶν ἀρχόντων ἐπίστευσεν εἰς αὐτόν, ἢ ἐκ τῶν Φαρισαίων; None of the rulers or of the Pharisees have believed him, have they?
John 7:49 Ἀλλ' ὁ ὄχλος οὗτος ὁ μὴ γινώσκων τὸν νόμον ἐπικατάρατοί εἰσιν. But this crowd who do not know the law are strongly cursed.”
John 7:50 Λέγει Νικόδημος πρὸς αὐτούς - ὁ ἐλθὼν νυκτὸς πρὸς αὐτόν, εἷς ὢν ἐξ αὐτῶν - Nicodemus, who had come to him by night, who was one of them, said to them,
John 7:51 Μὴ ὁ νόμος ἡμῶν κρίνει τὸν ἄνθρωπον, ἐὰν μὴ ἀκούσῃ παρ' αὐτοῦ πρότερον καὶ γνῷ τί ποιεῖ; “Surely our law does not judge a man if it has not first heard from him and knows what he is doing?” a man ← the man. See Gen 22:9.
has not ... heard ← does not ... hear.
John 7:52 Ἀπεκρίθησαν καὶ εἶπον αὐτῷ, Μὴ καὶ σὺ ἐκ τῆς Γαλιλαίας εἶ; Ἐρεύνησον καὶ ἴδε ὅτι προφήτης ἐκ τῆς Γαλιλαίας οὐκ ἐγήγερται. They answered and said to him, “You aren't from Galilee too, are you? Investigate and see: no prophet has arisen from Galilee.” Galilee: remember that the Lord was born in Bethlehem, as prophesied in Mic 5:1MT (Mic 5:2AV).
John 7:53 Καὶ {RP TR: ἐπορεύθη} [P1904: ἀπῆλθεν] ἕκαστος εἰς τὸν οἶκον αὐτοῦ· Then each {RP TR: went} [P1904: went away] to his house. ἐπορεύθη, went, RP TR F1853=9/17 F1859=5/6 vs. ἀπῆλθεν, departed, P1904 F1853=8/17 F1859=1/6.
The Pericope de Adultera begins here, and ends with John 8:11. We, with J.W.Burgon and the majority of manuscripts, take the passage to be genuine scripture. The pericope is ↴
John 8:1 Ἰησοῦς δὲ ἐπορεύθη εἰς τὸ ὄρος τῶν Ἐλαιῶν. But Jesus went to the Mount of Olives. ↳ essentially contained in F1853=17/21 and in the latter part 18/22 (absent in a*bxy) F1859=6/7 (absent in H). See [JWB-CC], Appendix I, p.261: 61/73 manuscripts examined contain the pericope.
John 8:2 Ὄρθρου δὲ πάλιν παρεγένετο εἰς τὸ ἱερόν, καὶ πᾶς ὁ λαὸς ἤρχετο {RP: - } [P1904 TR: πρὸς αὐτόν]· καὶ καθίσας ἐδίδασκεν αὐτούς. Then at dawn he presented himself at the temple again. And all the people came {RP: - } [P1904 TR: to him], and he sat down and was teaching them, πρὸς αὐτόν, to him: absent in RP F1853=4/17 (Scrivener's acgp) F1859=2/6 vs. present in P1904 TR F1853=13/17 F1859=4/6. A strong disparity with RP, R=6:19.
came ← were coming.
John 8:3 Ἄγουσιν δὲ οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι {RP TR: πρὸς αὐτὸν} [P1904: - ] γυναῖκα {RP TR: ἐν} [P1904: ἐπὶ] μοιχείᾳ {RP: καταληφθεῖσαν} [P1904 TR: κατειλημμένην]· καὶ στήσαντες αὐτὴν ἐν μέσῳ, when the scribes and Pharisees brought {RP TR: to him} [P1904: - ] a woman who had been caught in adultery, and they placed her at the focus of attention, πρὸς αὐτὸν, to him: present in RP TR F1853=14/21 (of which 3 readings from a second hand) F1859=3/6 vs. absent in P1904 F1853=7/21 F1859=3/6.
ἐν, in, RP TR F1853=5/18 (Scrivener's a**cgpt) F1859=2/6 vs. ἐπὶ, at, P1904 F1853=13/18 F1859=4/6. A strong disparity (#1) with RP, R=8:18.
καταληφθεῖσαν, caught (aorist participle passive), RP F1853=4/18 (Scrivener's egpt) F1859=2/6 vs. κατειλημμένην, having been caught (perfect participle passive), P1904 TR F1853=11/18 F1859=3/6 vs. other readings, F1853=3/18 (Scrivener's acf) F1859=1/6. A strong disparity (#2) with RP, R=6:16.
at the focus of attention ← in midst.
John 8:4 λέγουσιν αὐτῷ, {RP: πειράζοντες} [P1904 TR: - ], Διδάσκαλε, αὕτη ἡ γυνὴ {RP: κατελήφθη} [P1904: κατείληπται] [TR: κατειλήφθη] {RP-text: ἐπ' αὐτοφόρῳ} [RP-marg P1904: ἐπ' αὐτοφώρῳ] [TR: ἐπαυτοφώρῳ] μοιχευομένη. and they said to him, {RP: testing him,} [P1904 TR: - ] “Teacher, this woman {RP TR: was caught} [P1904: has been caught] in the act of committing adultery, πειράζοντες, testing (him): present in RP F1853=8/19 F1859=2/6 vs. absent in P1904 TR F1853=11/19 F1859=4/6. A disparity (#1) with RP, R=10:17. AV differs textually.
κατελήφθη, she was caught (1), RP F1853=2/19 (Scrivener's gp) F1859=2/7 vs. κατείληπται, she has been caught (1), P1904 F1853=0/19 F1859=1/7 vs. κατειλήφθη, she was caught (2), TR F1853=9/19 F1859=0/7 vs. κατελείφθη, she was caught (3), F1853=4/19 (Scrivener's acf**t) F1859=0/7 vs. εἴληπται, she was taken, F1853=4/19 (Scrivener's f*hko) F1859=2/7 vs. κατήληπται, she has been caught (2), F1853=0/19 F1859=2/7. A disparity (#2) with RP, R=4:10.
ἐπ' αὐτοφόρῳ, RP-text F1853=6/18 (but as one word), ἐπαυτοφόρῳ F1859=5/6 vs. ἐπ' αὐτοφώρῳ, RP-marg P1904 F1853=0/18 (but lump this reading with the following one) F1859=1/6 vs. ἐπαυτοφώρῳ, TR F1853=11/18 F1859=0/6 vs. another reading, F1853=1/18 (Scrivener's f) F1859=0/6. All readings mean in the act. A weak disparity (#3) with RP-text, R=11:13.
John 8:5 {RP TR: Ἐν δὲ} [P1904: Καὶ ἐν] τῷ νόμῳ {RP TR: - } [P1904: ἡμῶν] {RP-text TR: Μωσῆς} [RP-marg P1904: Μωϋσῆς] {RP TR: ἡμῖν} [P1904: - ] ἐνετείλατο τὰς τοιαύτας {RP TR: λιθοβολεῖσθαι} [P1904: λιθάζειν]· σὺ οὖν τί λέγεις; and in {RP TR: the} [P1904: our] law, Moses commanded {RP TR: us} [P1904: - ] {RP TR: that such people are to be stoned} [P1904: to stone such people]. ¶ So what do you say?” ¶ Verse division: in P1904 numbering, John 8:6 begins here.
ἐν δὲ, in + and / but, RP TR F1853=18/18 F1859=5/6 vs. καὶ ἐν, and + in, P1904 F1853=0/18 F1859=1/6.
ἡμῶν, our (law): absent in RP TR F1853=11/19 F1859=4/7 vs. present in P1904 F1853=8/19 F1859=3/7.
Μωσῆς, Moses, RP-text TR F1853=13/18 F1859=5/6 vs. Μωϋσῆς, Moüses, RP-marg P1904 F1853=5/18 F1859=1/6.
ἡμῖν, (commanded) us: present in RP TR F1853=8/18 F1859=3/6 vs. absent in P1904 F1853=9/18 F1859=3/6 vs. another reading, F1853=1/18 (Scrivener's p) F1859=0/6. A weak disparity with RP, R=12:13.
λιθοβολεῖσθαι, to be stoned, RP TR F1853=11/19 F1859=2/6 vs. λιθάζειν, to stone, P1904 F1853=8/19 F1859=3/6 vs. another reading, F1853=0/19 F1859=1/6.
Deut 22:24, but applied to a betrothed virgin there. The “spirit of jealousy” procedure includes writing the curses in a book and blotting them out; see Num 5:14-31, especially Num 5:23.
John 8:6 Τοῦτο δὲ {RP TR: ἔλεγον} [P1904: εἶπον] {RP TR: πειράζοντες} [P1904: ἐκπειράζοντες] αὐτόν, ἵνα {RP TR: ἔχωσιν} [P1904: σχῶσι] {RP TR: κατηγορεῖν} [P1904: κατηγορίαν κατ'] αὐτοῦ. Ὁ δὲ Ἰησοῦς κάτω κύψας, τῷ δακτύλῳ {RP-text P1904 TR: ἔγραφεν} [RP-marg: κατέγραφεν] εἰς τὴν γῆν, {RP S1894: μὴ προσποιούμενος} [P1904 S1550 E1624: - ]. But they said this testing him, so that they might have {RP TR: something to accuse him with} [P1904: an accusation against him]. But Jesus stooped and {RP-text P1904 TR: wrote} [RP-marg: inscribed] on the ground with his finger {RP S1894: , not acting in pretence} [P1904 S1550 E1624: - ]. ἔλεγον, they were saying, RP TR F1853=16/18 F1859=4/6 vs. εἶπον, they said, P1904 F1853=2/18 (Scrivener's fk) F1859=2/6.
πειράζοντες, testing, tempting (1), RP TR F1853=17/18 F1859=4/6 vs. ἐκπειράζοντες, testing, tempting (2), P1904 F1853=1/18 (Scrivener's k) F1859=2/6.
ἔχωσιν, that they might have (pres. subj.), RP TR F1853=16/18 F1859=5/6 vs. σχῶσι, that they might have (aor. subj.), P1904 F1853=2/18 (Scrivener's kv) F1859=1/6.
κατηγορεῖν, (something) to accuse, RP TR F1853=7/18 F1859=4/6 vs. κατηγορίαν κατ', an accusation against, P1904 F1853=11/18 F1859=2/6. A weak disparity with RP, R=12:14.
ἔγραφε(ν), was writing, RP-text P1904 TR F1853=15/18 F1859=6/6 vs. κατέγραφεν, was inscribing, RP-marg F1853=3/18 (Scrivener's acg) F1859=0/6.
μὴ προσποιούμενος, not acting in pretence: present in RP S1894 F1853=14/18 F1859=2/6 vs. absent in P1904 S1550 E1624 F1853=3/18 (Scrivener's eks) F1859=4/6 vs. another reading, F1853=1/18 (Scrivener's r) F1859=0/6. AV differs textually, but it supplies the RP reading italicized.
Compare Num 5:23.
John 8:7 Ὡς δὲ ἐπέμενον ἐρωτῶντες αὐτόν, {RP TR: ἀνακύψας} [P1904: ἀνέκυψε καὶ] εἶπεν {RP TR: πρὸς αὐτούς} [P1904: αὐτοῖς], Ὁ ἀναμάρτητος ὑμῶν, {RP-text: πρῶτον} [RP-marg P1904 TR: πρῶτος] {RP-text: ἐπ' αὐτὴν τὸν λίθον βαλέτω} [RP-marg: ἐπ' αὐτὴν λίθον βαλλέτω] [P1904: βαλέτω λίθον ἐπ' αὐτήν] [TR: τὸν λίθον ἐπ' αὐτῇ βαλέτω]. And when they persisted in asking him, he straightened up and said to them, “Let him who is without sin among you cast a stone at her first.” ἀνακύψας, having straightened up, RP TR F1853=14/19 (incl. 1 misspelling) F1859=2/6 vs. ἀνέκυψε(ν) καὶ, he straightened up and, P1904 F1853=0/19 F1859=3/6 vs. ἀναβλέψας, he looked up, F1853=5/19 F1859=1/6.
πρὸς αὐτούς, to them (prepositional), RP TR F1853=14/20 F1859=2/6 vs. αὐτοῖς, to them (dative), P1904 F1853=6/20 F1859=4/6.
In any position: βαλέτω, let him cast (aor.), RP-text P1904 TR F1853=16/19 F1859=5/6 vs. βαλλέτω, let him cast (pres.), RP-marg F1853=3/19 (Scrivener's adf*) F1859=1/6.
In any position: τὸν, the (stone): present in RP-text TR F1853=10/19 F1859=3/6 vs. absent in RP-marg P1904 F1853=9/19 F1859=3/6. Nearly a disparity (#2) with RP-text, R=14:13.
In any position: ἐπ' αὐτὴν, onto her, RP P1904 F1853=12/19 F1859=5/6 vs. ἐπ' αὐτῇ, on her, TR F1853=7/19 F1859=1/6.
πρῶτον, first (adverbial), RP-text F1853=10/18 F1859=0/6 vs. πρῶτος, first (adjectival), RP-marg P1904 TR F1853=8/18 (Scrivener's defhkoqt) F1859=6/6. A disparity (#1) with RP-text, R=10:16.
John 8:8 Καὶ πάλιν κάτω κύψας ἔγραφεν εἰς τὴν γῆν. Then stooping again, he wrote on the ground. wrote ← was writing.
John 8:9 Οἱ δέ, ἀκούσαντες, {RP TR: καὶ ὑπὸ τῆς συνειδήσεως ἐλεγχόμενοι} [P1904: - ], ἐξήρχοντο εἷς καθ' εἷς, ἀρξάμενοι ἀπὸ τῶν πρεσβυτέρων {RP P1904: - } [TR: ἕως τῶν ἐσχάτων]· καὶ κατελείφθη {RP TR: μόνος} [P1904: - ] ὁ Ἰησοῦς, καὶ ἡ γυνὴ ἐν μέσῳ {RP P1904: οὖσα} [TR: ἑστῶσα]. And having heard it, {RP TR: and being convicted by their conscience,} [P1904: - ] they went out one by one, beginning with the elders {RP P1904: - } [TR: and going up to the last ones]. Then Jesus was left there {RP TR: alone} [P1904: - ] with the woman {RP P1904: - } [TR: standing] at the focal point. καὶ ὑπὸ τῆς συνειδήσεως ἐλεγχόμενοι, and being convicted by their conscience: present in RP TR F1853=15/18 F1859=4/6 vs. absent in P1904 F1853=3/18 (Scrivener's ekq) F1859=2/6.
ἕως τῶν ἐσχάτων, up to the last (ones): absent in RP P1904 F1853=8/18 F1859=3/7 vs. present in TR F1853=10/18 F1859=4/7. A disparity with RP, R=12:15. AV differs textually.
μόνος, alone: present in RP TR F1853=18/18 (though moved in 5 mss.) F1859=2/6 vs. absent in P1904 F1853=0/18 F1859=4/6. F1853 and F1859 are very significantly disparate, X2=14.4 PV=0.015%.
οὖσα, being, RP P1904 F1853=18/18 F1859=6/6 vs. ἑστῶσα, standing, TR F1853=0/18 F1859=0/6.
{RP P1904: at the focal point ← being in middle} [TR: at the focal point ← in middle].
John 8:10 Ἀνακύψας δὲ ὁ Ἰησοῦς, {RP TR: καὶ μηδένα θεασάμενος πλὴν τῆς γυναικός,} [P1904: - ] εἶπεν αὐτῇ, {RP: Ποῦ} [P1904: Γύναι, ποῦ] [TR: Ἡ γυνή, ποῦ] εἰσιν {RP TR: ἐκεῖνοι οἱ κατήγοροί σου} [P1904: - ]; Οὐδείς σε κατέκρινεν; Then Jesus straightened himself up, {RP TR: and not seeing anyone except the woman,} [P1904: and] he said to her, {RP: “Where} [P1904 TR: “Madam, where] are {RP TR: those accusers of yours} [P1904: they]? Didn't anyone condemn you?” καὶ μηδένα θεασάμενος πλὴν τῆς γυναικός, and not having seen anyone except the woman: present in RP TR F1853=14/19 F1859=3/6 vs. absent in P1904 F1853=5/19 F1859=3/6.
(words below absent), RP F1853=9/18 F1859=2/6 vs. γύναι, madam (classical vocative), P1904 F1853=9/18 F1859=4/6 vs. ἡ γυνή, madam (articular vocative, as in Hebrew), TR F1853=0/18 F1859=0/6. A disparity with RP, R=11:14.
ἐκεῖνοι οἱ κατήγοροί σου, those accusers of yours: present in RP TR F1853=11/18 F1859=2/6 vs. absent in P1904 F1853=2/18 (Scrivener's ek) F1859=1/6 vs. other readings, F1853=5/18 F1859=3/6.
{RP TR: seeing ← having seen. See Matt 23:20.}.
John 8:11 Ἡ δὲ εἶπεν, Οὐδείς, κύριε. Εἶπεν δὲ {RP P1904: - } [TR: αὐτῇ] ὁ Ἰησοῦς, Οὐδὲ ἐγώ σε {RP: κρίνω} [P1904 TR: κατακρίνω]· πορεύου καὶ {RP TR: - } [P1904: ἀπὸ τοῦ νῦν] μηκέτι ἁμάρτανε. And she said, “No-one, Lord.” Jesus then said {RP P1904: - } [TR: to her], “Neither do I {RP: judge} [P1904 TR: condemn] you. Go and do not sin any more {RP TR: - } [P1904: from now on].” αὐτῇ, to her: absent in RP P1904 F1853=5/18 F1859=3/6 vs. present in TR F1853=13/18 F1859=3/6. A disparity (#1) with RP, R=9:17.
κρίνω, judge, RP F1853=6/19 (but accented κρινῶ, (neither) will I judge in 5 of these) F1859=2/6 vs. κατακρίνω, condemn, P1904 TR F1853=13/19 F1859=4/6. A strong disparity (#2) with RP, R=8:19. AV differs textually.
ἀπὸ τοῦ νῦν, from now (on): absent in RP TR F1853=13/19 F1859=3/6 vs. present in P1904 F1853=6/19 F1859=3/6.
John 8:12 Πάλιν οὖν {RP P1904: αὐτοῖς ὁ Ἰησοῦς} [TR: ὁ Ἰησοῦς αὐτοῖς] ἐλάλησεν λέγων, Ἐγώ εἰμι τὸ φῶς τοῦ κόσμου· ὁ ἀκολουθῶν ἐμοὶ οὐ μὴ {RP P1904: περιπατήσῃ} [TR: περιπατήσει] ἐν τῇ σκοτίᾳ, ἀλλ' ἕξει τὸ φῶς τῆς ζωῆς. Then Jesus spoke to them again and said, “I am the light of the world. He who follows me will certainly not walk in darkness but will have the light of life.” αὐτοῖς ὁ Ἰησοῦς, to them + Jesus, RP P1904 F1853=15/21 F1859=6/7 vs. ὁ Ἰησοῦς αὐτοῖς, Jesus + to them, TR F1853=0/21 F1859=1/7 vs. five other readings, F1853=6/21 F1859=0/7.
περιπατήσῃ, will (not) walk (classical aorist subjunctive), RP P1904 F1853=14/21 F1859=4/7 vs. περιπατήσει, will (not) walk (non-classical future indicative), TR F1853=7/21 F1859=3/7.
I am: see John 18:5-6.
John 8:13 Εἶπον οὖν αὐτῷ οἱ Φαρισαῖοι, Σὺ περὶ σεαυτοῦ μαρτυρεῖς· ἡ μαρτυρία σου οὐκ ἔστιν ἀληθής. Then the Pharisees said to him, “You are testifying about yourself; your testimony is not true.”
John 8:14 Ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτοῖς, Κἂν ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, ἀληθής ἐστιν ἡ μαρτυρία μου· ὅτι οἶδα πόθεν ἦλθον, καὶ ποῦ ὑπάγω· ὑμεῖς δὲ οὐκ οἴδατε πόθεν ἔρχομαι, {RP TR: καὶ} [P1904: ἢ] ποῦ ὑπάγω. Jesus answered and said to them, “Even if I testify about myself, my testimony is true, because I know where I came from and where I am going. But you do not know where I come from or where I am going. καὶ, and, or, RP TR F1853=12/21 F1859=5/8 vs. ἢ, or, P1904 F1853=9/21 F1859=3/8.
John 8:15 Ὑμεῖς κατὰ τὴν σάρκα κρίνετε· ἐγὼ οὐ κρίνω οὐδένα. You judge according to the flesh, but I do not judge anyone.
John 8:16 Καὶ ἐὰν κρίνω δὲ ἐγώ, ἡ κρίσις ἡ ἐμὴ ἀληθής ἐστιν· ὅτι μόνος οὐκ εἰμί, ἀλλ' ἐγὼ καὶ ὁ πέμψας με πατήρ. And if I do judge, my judgment is true, because I am not alone, but it is a case of me and the father who sent me.
John 8:17 Καὶ ἐν τῷ νόμῳ δὲ τῷ ὑμετέρῳ γέγραπται ὅτι δύο ἀνθρώπων ἡ μαρτυρία ἀληθής ἐστιν. And in your law it stands written that the testimony of two men is true. Deut 19:15.
John 8:18 Ἐγώ εἰμι ὁ μαρτυρῶν περὶ ἐμαυτοῦ, καὶ μαρτυρεῖ περὶ ἐμοῦ ὁ πέμψας με πατήρ. I am the one testifying about myself, and the father who sent me testifies about me too.” I am: see John 18:5-6.
John 8:19 Ἔλεγον οὖν αὐτῷ, Ποῦ ἐστιν ὁ πατήρ σου; Ἀπεκρίθη {RP P1904: - } [TR: ὁ] Ἰησοῦς, Οὔτε ἐμὲ οἴδατε, οὔτε τὸν πατέρα μου· εἰ ἐμὲ ᾔδειτε, καὶ τὸν πατέρα μου ᾔδειτε ἄν. Then they said to him, “Where is your father?” Jesus answered, “You neither know me nor my father. If you knew me, you would know my father too.” ὁ, the (Jesus): absent in RP P1904 F1853=17/19 F1859=6/7 vs. present in TR F1853=2/19 (Scrivener's cg) F1859=1/7.
John 8:20 Ταῦτα τὰ ῥήματα ἐλάλησεν ὁ Ἰησοῦς ἐν τῷ γαζοφυλακίῳ, διδάσκων ἐν τῷ ἱερῷ· καὶ οὐδεὶς ἐπίασεν αὐτόν, ὅτι οὔπω ἐληλύθει ἡ ὥρα αὐτοῦ. Jesus spoke these words in the treasury, while teaching in the temple, but no-one seized him, because his hour had not yet come.
John 8:21 Εἶπεν οὖν πάλιν αὐτοῖς ὁ Ἰησοῦς, Ἐγὼ ὑπάγω, καὶ ζητήσετέ με, καὶ ἐν τῇ ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε· ὅπου ἐγὼ ὑπάγω, ὑμεῖς οὐ δύνασθε ἐλθεῖν. Then Jesus said to them again, “I am going away, and you will seek me, but you will die in your sin. Where I am going, you cannot go.”
John 8:22 Ἔλεγον οὖν οἱ Ἰουδαῖοι, Μήτι ἀποκτενεῖ ἑαυτόν, ὅτι λέγει, Ὅπου ἐγὼ ὑπάγω, ὑμεῖς οὐ δύνασθε ἐλθεῖν; Then the Jews said, “Is he going to kill himself, in that he said, ‘Where I am going, you cannot go’?”
John 8:23 Καὶ εἶπεν αὐτοῖς, Ὑμεῖς ἐκ τῶν κάτω ἐστέ, ἐγὼ ἐκ τῶν ἄνω εἰμί· ὑμεῖς ἐκ τοῦ κόσμου τούτου ἐστέ, ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου τούτου. And he said to them, “You are of the things below, but I am of the things above. You are of this world; I am not of this world.
John 8:24 Εἶπον οὖν ὑμῖν ὅτι ἀποθανεῖσθε ἐν ταῖς ἁμαρτίαις ὑμῶν· ἐὰν γὰρ μὴ πιστεύσητε ὅτι ἐγώ εἰμι, ἀποθανεῖσθε ἐν ταῖς ἁμαρτίαις ὑμῶν. So I said to you, ‘You will die in your sins.’ For if you do not believe that I am, you will die in your sins.” I am: see John 18:5-6.
John 8:25 Ἔλεγον οὖν αὐτῷ, Σὺ τίς εἶ; Καὶ εἶπεν αὐτοῖς ὁ Ἰησοῦς, Τὴν ἀρχὴν ὅ τι καὶ λαλῶ ὑμῖν. Then they said to him, “Who are you?” And Jesus said to them, “I tell you: the beginning, which I have been telling you all along. the beginning: accusative, which could be an adverbial accusative, from the beginning, but we take it as attracted to the accusative after λαλῶ, I say the beginning. Compare the construction in Phil 3:18. Compare for doctrine Col 1:18, Heb 3:14, Rev 1:8. AV differs.
all along ← also.
John 8:26 Πολλὰ ἔχω περὶ ὑμῶν λαλεῖν καὶ κρίνειν· ἀλλ' ὁ πέμψας με ἀληθής ἐστιν, κἀγὼ ἃ ἤκουσα παρ' αὐτοῦ, ταῦτα λέγω εἰς τὸν κόσμον. I have many things concerning you to say and to judge, but he who sent me is true, and what I hear from him, that I say to the world.” what ← the (things) which.
that ← these (things).
John 8:27 Οὐκ ἔγνωσαν ὅτι τὸν πατέρα αὐτοῖς ἔλεγεν. They did not know that he was speaking to them of the father.
John 8:28 Εἶπεν οὖν αὐτοῖς ὁ Ἰησοῦς, Ὅταν ὑψώσητε τὸν υἱὸν τοῦ ἀνθρώπου, τότε γνώσεσθε ὅτι ἐγώ εἰμι, καὶ ἀπ' ἐμαυτοῦ ποιῶ οὐδέν, ἀλλὰ καθὼς ἐδίδαξέν με ὁ πατήρ μου, ταῦτα λαλῶ· So Jesus said to them, “When you lift up the son of man, then you will know that I am, and that on my own initiative I do not do anything, but as my father has taught me, so I speak. I am: see John 18:5-6.
I do not do anything: there is no classical οὐ to go with οὐδέν. Compare John 10:41.
so ← these (things).
John 8:29 καὶ ὁ πέμψας με μετ' ἐμοῦ ἐστιν· οὐκ ἀφῆκέν με μόνον ὁ πατήρ, ὅτι ἐγὼ τὰ ἀρεστὰ αὐτῷ ποιῶ πάντοτε. And he who sent me is with me. The father has not left me alone, because I always do the things which are pleasing to him.”
John 8:30 Ταῦτα αὐτοῦ λαλοῦντος πολλοὶ ἐπίστευσαν εἰς αὐτόν. As he said these things many believed in him.
John 8:31 Ἔλεγεν οὖν ὁ Ἰησοῦς πρὸς τοὺς πεπιστευκότας αὐτῷ Ἰουδαίους, Ἐὰν ὑμεῖς μείνητε ἐν τῷ λόγῳ τῷ ἐμῷ, ἀληθῶς μαθηταί μου ἐστέ· Then Jesus said to the Jews who had believed him, “If you remain in my word, you are truly my disciples,
John 8:32 καὶ γνώσεσθε τὴν ἀλήθειαν, καὶ ἡ ἀλήθεια ἐλευθερώσει ὑμᾶς. and you will know the truth, and the truth will make you free.”
John 8:33 Ἀπεκρίθησαν αὐτῷ, Σπέρμα Ἀβραάμ ἐσμεν, καὶ οὐδενὶ δεδουλεύκαμεν πώποτε· πῶς σὺ λέγεις ὅτι Ἐλεύθεροι γενήσεσθε; They replied to him, “We are the seed of Abraham, and we have never been slaves to anyone. How come you say, ‘You will be free’?”
John 8:34 Ἀπεκρίθη αὐτοῖς ὁ Ἰησοῦς, Ἀμὴν ἀμὴν λέγω ὑμῖν, ὅτι πᾶς ὁ ποιῶν τὴν ἁμαρτίαν δοῦλός ἐστιν τῆς ἁμαρτίας. Jesus replied to them, “Truly, truly, I say to you that everyone who commits sin is a slave to sin.
John 8:35 Ὁ δὲ δοῦλος οὐ μένει ἐν τῇ οἰκίᾳ εἰς τὸν αἰῶνα· ὁ υἱὸς μένει εἰς τὸν αἰῶνα. But the slave does not remain in the house forever. The son remains throughout the age. forever ... throughout the age: the same expression in Greek. We take the former as colloquial usage and the latter as applicable to an “age” (as in Matt 13:19, Heb 9:26), but extending, of course, beyond that.
John 8:36 Ἐὰν οὖν ὁ υἱὸς ὑμᾶς ἐλευθερώσῃ, ὄντως ἐλεύθεροι ἔσεσθε. So if the son makes you free, you will be free indeed.
John 8:37 Οἶδα ὅτι σπέρμα Ἀβραάμ ἐστε· ἀλλὰ ζητεῖτέ με ἀποκτεῖναι, ὅτι ὁ λόγος ὁ ἐμὸς οὐ χωρεῖ ἐν ὑμῖν. I know that you are the seed of Abraham, but you are looking for a way to kill me, because my word does not find room in you.
John 8:38 Ἐγὼ ὃ ἑώρακα παρὰ τῷ πατρί μου, λαλῶ· καὶ ὑμεῖς οὖν ὃ ἑωράκατε παρὰ τῷ πατρὶ ὑμῶν, ποιεῖτε. I speak of what I have seen with my father. And you consequently do what you have seen with your father.”
John 8:39 Ἀπεκρίθησαν καὶ εἶπον αὐτῷ, Ὁ πατὴρ ἡμῶν Ἀβραάμ ἐστιν. Λέγει αὐτοῖς ὁ Ἰησοῦς, Εἰ τέκνα τοῦ Ἀβραὰμ ἦτε, τὰ ἔργα τοῦ Ἀβραὰμ ἐποιεῖτε {RP-text P1904: - } [RP-marg TR: ἄν]. They answered and said to him, “Our father is Abraham.” Jesus said to them, “If you were Abraham's children, you would be doing Abraham's works. ἄν, would (have done) (classically present): absent in RP-text P1904 F1853=12/20 F1859=2/6 vs. present in RP-marg TR F1853=8/20 F1859=3/6 vs. whole clause absent, F1853=0/20 F1859=1/6.
John 8:40 Νῦν δὲ ζητεῖτέ με ἀποκτεῖναι, ἄνθρωπον ὃς τὴν ἀλήθειαν ὑμῖν λελάληκα, ἣν ἤκουσα παρὰ τοῦ θεοῦ· τοῦτο Ἀβραὰμ οὐκ ἐποίησεν. But now, you are looking for a way to kill me, a man who has spoken to you the truth which I heard from God. Abraham did not do this. has: first person in Greek (as in I have spoken). This would sound unnatural in English.
John 8:41 Ὑμεῖς ποιεῖτε τὰ ἔργα τοῦ πατρὸς ὑμῶν. Εἶπον οὖν αὐτῷ, Ἡμεῖς ἐκ πορνείας οὐ γεγεννήμεθα· ἕνα πατέρα ἔχομεν, τὸν θεόν. You do the works of your father.” Then they said to him, “We were not born from fornication. We have one father: God.”
John 8:42 Εἶπεν {RP P1904 S1550 E1624: οὖν} [S1894: - ] αὐτοῖς ὁ Ἰησοῦς, Εἰ ὁ θεὸς πατὴρ ὑμῶν ἦν, ἠγαπᾶτε ἂν ἐμέ· ἐγὼ γὰρ ἐκ τοῦ θεοῦ ἐξῆλθον καὶ ἥκω· οὐδὲ γὰρ ἀπ' ἐμαυτοῦ ἐλήλυθα, ἀλλ' ἐκεῖνός με ἀπέστειλεν. {RP P1904 S1550 E1624: Then} [S1894: - ] Jesus said to them, “If God were your father, you would love me, since I came out from God and have come here, for I did not come on my own initiative, but he sent me. οὖν, therefore: present in RP P1904 S1550 E1624 F1853=11/19 F1859=5/6 vs. absent in S1894 F1853=8/19 F1859=1/6.
he ← that (one), the former.
John 8:43 Διὰ τί τὴν λαλιὰν τὴν ἐμὴν οὐ γινώσκετε; Ὅτι οὐ δύνασθε ἀκούειν τὸν λόγον τὸν ἐμόν. Why do you not understand my discourse? Because you are not able to hear my words. understand ← know.
words ← word.
John 8:44 Ὑμεῖς ἐκ {RP P1904: τοῦ} [TR: - ] πατρὸς τοῦ διαβόλου ἐστέ, καὶ τὰς ἐπιθυμίας τοῦ πατρὸς ὑμῶν θέλετε ποιεῖν. Ἐκεῖνος ἀνθρωποκτόνος ἦν ἀπ' ἀρχῆς, καὶ ἐν τῇ ἀληθείᾳ οὐχ ἕστηκεν, ὅτι οὐκ ἔστιν ἀλήθεια ἐν αὐτῷ. Ὅταν λαλῇ τὸ ψεῦδος, ἐκ τῶν ἰδίων λαλεῖ· ὅτι ψεύστης ἐστὶν καὶ ὁ πατὴρ αὐτοῦ. You stem from your father the devil, and you have a will to carry out the desires of your father. He was a murderer from the beginning, and he does not stand in the truth, because there is no truth in him. When he speaks the lie, he speaks from his own mind, because he is a liar and is the father of it. τοῦ, of the (father): present in RP P1904 F1853=14/19 F1859=5/6 vs. absent in TR F1853=5/19 F1859=1/6.
stem from ← are out of, as in 1 John 3:12.
he ← that (one), the former.
the lie: the definite article is present in Greek, perhaps just ↴
John 8:45 Ἐγὼ δὲ ὅτι τὴν ἀλήθειαν λέγω, οὐ πιστεύετέ μοι. But because I speak the truth, you do not believe me. ↳ as is common with abstract nouns, but perhaps in reference to some specific lie, such as that of 1 John 4:3.
John 8:46 Τίς ἐξ ὑμῶν ἐλέγχει με περὶ ἁμαρτίας; Εἰ δὲ ἀλήθειαν λέγω, διὰ τί ὑμεῖς οὐ πιστεύετέ μοι; Who among you can convict me of sin? But if I speak the truth, why do you not believe me?
John 8:47 Ὁ ὢν ἐκ τοῦ θεοῦ τὰ ῥήματα τοῦ θεοῦ ἀκούει· διὰ τοῦτο ὑμεῖς οὐκ ἀκούετε, ὅτι ἐκ τοῦ θεοῦ οὐκ ἐστέ. He who is from God hears the words of God. That is why you do not hear them, because you are not from God.” that is why ← on account of this.
John 8:48 Ἀπεκρίθησαν οὖν οἱ Ἰουδαῖοι καὶ εἶπον αὐτῷ, Οὐ καλῶς λέγομεν ἡμεῖς ὅτι Σαμαρείτης εἶ σύ, καὶ δαιμόνιον ἔχεις; Then the Jews replied and said to him, “Were we not right in saying, ‘You are a Samaritan, and you are possessed by a demon’?” Jews: See John 5:16.
are possessed by ← have.
John 8:49 Ἀπεκρίθη Ἰησοῦς, Ἐγὼ δαιμόνιον οὐκ ἔχω, ἀλλὰ τιμῶ τὸν πατέρα μου, καὶ ὑμεῖς ἀτιμάζετέ με. Jesus replied, “I am not possessed by a demon, but I honour my father, whereas you dishonour me. am not possessed by ← do not have.
John 8:50 Ἐγὼ δὲ οὐ ζητῶ τὴν δόξαν μου· ἔστιν ὁ ζητῶν καὶ κρίνων. And I do not seek my glory. There is the one who seeks and judges.
John 8:51 Ἀμὴν ἀμὴν λέγω ὑμῖν, ἐάν τις τὸν λόγον τὸν ἐμὸν τηρήσῃ, θάνατον οὐ μὴ θεωρήσῃ εἰς τὸν αἰῶνα. Truly, truly, I say to you, if a person keeps my word, he will by no means see death throughout the age.” throughout the age: as such a person does see death in this age, εἰς τὸν αἰῶνα must refer to the (Messianic) age. See John 3:15.
John 8:52 Εἶπον οὖν αὐτῷ οἱ Ἰουδαῖοι, Νῦν ἐγνώκαμεν ὅτι δαιμόνιον ἔχεις. Ἀβραὰμ ἀπέθανεν καὶ οἱ προφῆται, καὶ σὺ λέγεις, Ἐάν τις τὸν λόγον μου τηρήσῃ, οὐ μὴ {RP P1904: γεύσηται} [TR: γεύσεται] θανάτου εἰς τὸν αἰῶνα. The Jews said to him, “Now we know you are possessed by a demon. Abraham and the prophets died, but you say, ‘If a person keeps my word, he will by no means taste death throughout the age.’ γεύσηται, will (not) taste (classical aorist subjunctive), RP P1904 F1853=15/19 F1859=4/6 vs. γεύσεται, will (not) taste (non-classical future indicative), TR F1853=2/19 (Scrivener's cg) F1859=1/6 vs. other readings, F1853=2/19 (Scrivener's ef) F1859=1/6.
we know: see John 5:42.
are possessed by ← have.
throughout the age: see John 8:51.
John 8:53 Μὴ σὺ μείζων εἶ τοῦ πατρὸς ἡμῶν Ἀβραάμ, ὅστις ἀπέθανεν; Καὶ οἱ προφῆται ἀπέθανον· τίνα σεαυτὸν σὺ ποιεῖς; Are you greater than our father Abraham, who died? The prophets also died. Whom do you make yourself out to be?”
John 8:54 Ἀπεκρίθη Ἰησοῦς, Ἐὰν ἐγὼ δοξάζω ἐμαυτόν, ἡ δόξα μου οὐδέν ἐστιν· ἔστιν ὁ πατήρ μου ὁ δοξάζων με, ὃν ὑμεῖς λέγετε ὅτι θεὸς {RP: ἡμῶν} [P1904 TR: ὑμῶν] ἐστιν, Jesus replied, “If I glorify myself, my glory is nothing. It is my father who glorifies me, whom you say {RP: is our God} [P1904 TR: is your God]. ἡμῶν, our, RP F1853=16/19 F1859=5/7 vs. ὑμῶν, your, P1904 TR F1853=3/19 (Scrivener's bqr) F1859=2/7. AV differs textually.
{RP: is our God: perhaps as direct speech, (of whom you say,) “He is our God.”}
John 8:55 καὶ οὐκ ἐγνώκατε αὐτόν· ἐγὼ δὲ οἶδα αὐτόν, καὶ ἐὰν εἴπω ὅτι οὐκ οἶδα αὐτόν, ἔσομαι ὅμοιος ὑμῶν, ψεύστης· ἀλλ' οἶδα αὐτόν, καὶ τὸν λόγον αὐτοῦ τηρῶ. But you have not come to know him. But I know him. And if I were to say that I do not know him, I would be like you – a liar. But I do know him, and I keep his word.
John 8:56 Ἀβραὰμ ὁ πατὴρ ὑμῶν ἠγαλλιάσατο ἵνα ἴδῃ τὴν ἡμέραν τὴν ἐμήν, καὶ εἶδεν καὶ ἐχάρη. Abraham your father was glad to see my day, and he saw it, and he rejoiced.”
John 8:57 Εἶπον οὖν οἱ Ἰουδαῖοι πρὸς αὐτόν, Πεντήκοντα ἔτη οὔπω ἔχεις, καὶ Ἀβραὰμ ἑώρακας; Then the Jews said to him, “You are not yet fifty years old, and have you seen Abraham?”
John 8:58 Εἶπεν αὐτοῖς ὁ Ἰησοῦς, Ἀμὴν ἀμὴν λέγω ὑμῖν, πρὶν Ἀβραὰμ γενέσθαι, ἐγώ εἰμι. Jesus said to them, “Truly, truly, I say to you, before Abraham came into being, I am.” I am: see John 18:5-6.
John 8:59 Ἦραν οὖν λίθους ἵνα βάλωσιν ἐπ' αὐτόν· Ἰησοῦς δὲ ἐκρύβη, καὶ ἐξῆλθεν ἐκ τοῦ ἱεροῦ, διελθὼν διὰ μέσου αὐτῶν· καὶ παρῆγεν οὕτως. Then they took up stones to cast at him. But Jesus hid himself, and he went out of the temple and crossed through the thick of them, and so he passed them by. hid himself: passive, but this can have a reflexive sense.
thick ← midst.
John 9:1 Καὶ παράγων εἶδεν ἄνθρωπον τυφλὸν ἐκ γενετῆς. And as he passed by, he saw a man who had been blind from his birth.
John 9:2 Καὶ ἠρώτησαν αὐτὸν οἱ μαθηταὶ αὐτοῦ λέγοντες, Ῥαββί, τίς ἥμαρτεν, οὗτος ἢ οἱ γονεῖς αὐτοῦ, ἵνα τυφλὸς γεννηθῇ; And the disciples questioned him and asked, “Rabbi, who sinned, he or his parents, that he should be born blind?” asked ← saying.
he ← this (man).
John 9:3 Ἀπεκρίθη {RP P1904: - } [TR: ὁ] Ἰησοῦς, Οὔτε οὗτος ἥμαρτεν οὔτε οἱ γονεῖς αὐτοῦ· ἀλλ' ἵνα φανερωθῇ τὰ ἔργα τοῦ θεοῦ ἐν αὐτῷ. Jesus replied, “Neither he nor his parents sinned, but it happened in order that the works of God should be manifested in him. ὁ, the (Jesus): absent in RP P1904 F1853=17/19 F1859=5/6 vs. present in TR F1853=2/19 (Scrivener's cg) F1859=1/6.
he ← this (man).
John 9:4 Ἐμὲ δεῖ ἐργάζεσθαι τὰ ἔργα τοῦ πέμψαντός με ἕως ἡμέρα ἐστίν· ἔρχεται νύξ, ὅτε οὐδεὶς δύναται ἐργάζεσθαι. I must carry out the works of him who sent me while it is day. Night is coming, when no-one can do any work.
John 9:5 Ὅταν ἐν τῷ κόσμῳ ὦ, φῶς εἰμι τοῦ κόσμου. As long as I am in the world, I am the light of the world.” as long as ← whenever.
John 9:6 Ταῦτα εἰπών, ἔπτυσεν χαμαί, καὶ ἐποίησεν πηλὸν ἐκ τοῦ πτύσματος, καὶ ἐπέχρισεν τὸν πηλὸν ἐπὶ τοὺς ὀφθαλμοὺς τοῦ τυφλοῦ, When he had said these things, he spat on the ground and made clay from the spittle and smeared the clay on the eyes of the blind man,
John 9:7 καὶ εἶπεν αὐτῷ, Ὕπαγε νίψαι εἰς τὴν κολυμβήθραν τοῦ Σιλωάμ - ὃ ἑρμηνεύεται, Ἀπεσταλμένος. Ἀπῆλθεν οὖν καὶ ἐνίψατο, καὶ ἦλθεν βλέπων. and he said to him, “Go and wash yourself in the Pool of Siloam”, which, translated, is “Sent.” So he went away and washed himself, and he came back sighted. sighted ← seeing.
John 9:8 Οἱ οὖν γείτονες καὶ οἱ θεωροῦντες αὐτὸν τὸ πρότερον ὅτι τυφλὸς ἦν, ἔλεγον, Οὐχ οὗτός ἐστιν ὁ καθήμενος καὶ προσαιτῶν; Then the neighbours and those who had previously seen that he had been blind, said, “Is this not the one who sits and begs?” had previously seen that he had been blind ← previously seeing him, that he was blind.
John 9:9 Ἄλλοι ἔλεγον ὅτι Οὗτός ἐστιν· ἄλλοι δὲ ὅτι Ὅμοιος αὐτῷ ἐστιν. Ἐκεῖνος ἔλεγεν ὅτι Ἐγώ εἰμι. Some said, “This is him.” But others said, “He is like him.” He himself said, “I am he.” is him: or, if the reader prefers, is he.
he himself ← that (one), the former.
John 9:10 Ἔλεγον οὖν αὐτῷ, Πῶς {RP-text P1904 TR: ἀνεῴχθησάν} [RP-marg: ἠνεῴχθησάν] {RP P1904 S1550 S1894: σου} [E1624: σοι] οἱ ὀφθαλμοί; Then they said to him, “How were your eyes opened?” ἀνεῴχθησάν, were opened (double augment), RP-text P1904 TR F1853=13/19 F1859=3/6 vs. ἠνεῴχθησάν, were opened (triple augment), RP-marg F1853=6/19 F1859=3/6.
σου, your, RP P1904 S1550 S1894 F1853=17/19 F1859=6/6 vs. σοι, to / for you, E1624 F1853=2/19 (Scrivener's ao) F1859=0/6.
John 9:11 Ἀπεκρίθη ἐκεῖνος καὶ εἶπεν, Ἄνθρωπος λεγόμενος Ἰησοῦς πηλὸν ἐποίησεν, καὶ ἐπέχρισέν μου τοὺς ὀφθαλμούς, καὶ εἶπέν μοι, Ὕπαγε εἰς τὴν κολυμβήθραν τοῦ Σιλωάμ, καὶ νίψαι. Ἀπελθὼν δὲ καὶ νιψάμενος, ἀνέβλεψα. He replied and said, “A man called Jesus made clay and anointed my eyes, and he said to me, ‘Go off to the Pool of Siloam and wash yourself.’ So I went off, and when I washed myself, I recovered my sight.” he ← that (man).
John 9:12 Εἶπον οὖν αὐτῷ, Ποῦ ἐστιν ἐκεῖνος; Λέγει, Οὐκ οἶδα. Then they said to him, “Where is he?” He said, “I don't know.” he ← that (man), the former.
John 9:13 Ἄγουσιν αὐτὸν πρὸς τοὺς Φαρισαίους, τόν ποτε τυφλόν. They brought him who had been blind in the past to the Pharisees.
John 9:14 Ἦν δὲ σάββατον ὅτε τὸν πηλὸν ἐποίησεν ὁ Ἰησοῦς, καὶ ἀνέῳξεν αὐτοῦ τοὺς ὀφθαλμούς. Now it was the Sabbath when Jesus made the clay and opened his eyes.
John 9:15 Πάλιν οὖν ἠρώτων αὐτὸν καὶ οἱ Φαρισαῖοι, πῶς ἀνέβλεψεν. Ὁ δὲ εἶπεν αὐτοῖς, Πηλὸν {RP P1904: ἐπέθηκέν μου ἐπὶ τοὺς ὀφθαλμούς} [TR: ἐπέθηκεν ἐπὶ τοὺς ὀφθαλμούς μου], καὶ ἐνιψάμην, καὶ βλέπω. Then the Pharisees also asked him on the same ground how he had recovered his sight. He then said to them, “He placed clay on my eyes, then I washed myself, and now I can see.” μου ἐπὶ τοὺς ὀφθαλμούς, my + onto the eyes, RP P1904 F1853=19/19 F1859=6/6 vs. ἐπὶ τοὺς ὀφθαλμούς μου, onto the eyes + my, TR F1853=0/19 F1859=0/6.
on the same ground ← again, but to translate the ↴
John 9:16 Ἔλεγον οὖν ἐκ τῶν Φαρισαίων τινές, Οὗτος ὁ ἄνθρωπος οὐκ ἔστιν παρὰ τοῦ θεοῦ, ὅτι τὸ σάββατον οὐ τηρεῖ. Ἄλλοι ἔλεγον, Πῶς δύναται ἄνθρωπος ἁμαρτωλὸς τοιαῦτα σημεῖα ποιεῖν; Καὶ σχίσμα ἦν ἐν αὐτοῖς. Then some of the Pharisees said, “This man is not from God, since he does not keep the Sabbath.” Others said, “How can a sinful man perform such signs?” So there was a division among them. ↳ pleonastic πάλιν that way would change the sense in English (as if this were a repeat questioning by the Pharisees). Compare Matt 12:4.
John 9:17 Λέγουσιν τῷ τυφλῷ πάλιν, Σὺ τί λέγεις περὶ αὐτοῦ, ὅτι ἤνοιξέν σου τοὺς ὀφθαλμούς; Ὁ δὲ εἶπεν ὅτι Προφήτης ἐστίν. They asked the blind man again, “What have you got to say about him, in that he opened your eyes?” And he said, “He is a prophet.” asked ← said to.
have you got to say ← do you say.
John 9:18 Οὐκ ἐπίστευσαν οὖν οἱ Ἰουδαῖοι περὶ αὐτοῦ, ὅτι τυφλὸς ἦν καὶ ἀνέβλεψεν, ἕως ὅτου ἐφώνησαν τοὺς γονεῖς αὐτοῦ τοῦ ἀναβλέψαντος, In fact the Jews did not believe concerning him that he had been blind and had recovered his sight until they had called the parents of him who had recovered his sight. in fact ← therefore; then.
him ← him the (one). A proleptic pronoun, an Aramaism.
John 9:19 καὶ ἠρώτησαν αὐτοὺς λέγοντες, Οὗτός ἐστιν ὁ υἱὸς ὑμῶν, ὃν ὑμεῖς λέγετε ὅτι τυφλὸς ἐγεννήθη; Πῶς οὖν ἄρτι βλέπει; And they questioned them and asked, “Is this your son, whom you say was born blind? How come that he can now see?” asked ← saying.
John 9:20 Ἀπεκρίθησαν {RP P1904: δὲ} [TR: - ] αὐτοῖς οἱ γονεῖς αὐτοῦ καὶ εἶπον, Οἴδαμεν ὅτι οὗτός ἐστιν ὁ υἱὸς ἡμῶν, καὶ ὅτι τυφλὸς ἐγεννήθη· {RP P1904: Then his} [TR: His] parents answered them and said, “We know that this is our son, and that he was born blind. δὲ, but: present in RP P1904 F1853=17/19 F1859=4/6 vs. absent in TR F1853=2/19 (Scrivener's op) F1859=2/6.
John 9:21 πῶς δὲ νῦν βλέπει, οὐκ οἴδαμεν· ἢ τίς ἤνοιξεν αὐτοῦ τοὺς ὀφθαλμούς, ἡμεῖς οὐκ οἴδαμεν· αὐτὸς ἡλικίαν ἔχει· αὐτὸν ἐρωτήσατε, αὐτὸς περὶ {RP P1904: ἑαυτοῦ} [TR: αὐτοῦ] λαλήσει. But as to how he can now see, we don't know, nor do we know who opened his eyes. He is of age; ask him. He will speak for himself.” ἑαυτοῦ, himself, RP P1904 F1853=17/20 F1859=3/6 vs. αὐτοῦ, him(self), TR F1853=3/20 (Scrivener's gp*y) F1859=3/6.
for ← concerning.
John 9:22 Ταῦτα εἶπον οἱ γονεῖς αὐτοῦ, ὅτι ἐφοβοῦντο τοὺς Ἰουδαίους· ἤδη γὰρ συνετέθειντο οἱ Ἰουδαῖοι, ἵνα ἐάν τις αὐτὸν ὁμολογήσῃ χριστόν, ἀποσυνάγωγος γένηται. His parents said these things because they feared the Jews. For the Jews had already decided that if anyone professed that that man was the Christ, he would be excommunicated from the synagogue. that man ← he. This is not the reflexive pronoun (ἑαυτόν), so the reference is to Jesus (John 9:14). (In NT Greek, the personal pronoun can be used reflexively, but that is not the case here).
John 9:23 Διὰ τοῦτο οἱ γονεῖς αὐτοῦ εἶπον ὅτι Ἡλικίαν ἔχει, αὐτὸν ἐρωτήσατε. That is why his parents said, “He is of age; ask him.” that is why ← on account of this.
John 9:24 Ἐφώνησαν οὖν ἐκ δευτέρου τὸν ἄνθρωπον ὃς ἦν τυφλός, καὶ εἶπον αὐτῷ, Δὸς δόξαν τῷ θεῷ· ἡμεῖς οἴδαμεν ὅτι ὁ ἄνθρωπος οὗτος ἁμαρτωλός ἐστιν. So they called the man who had been blind a second time, and they said to him, “Give glory to God. We know that this man is a sinner.”
John 9:25 Ἀπεκρίθη οὖν ἐκεῖνος καὶ εἶπεν, Εἰ ἁμαρτωλός ἐστιν, οὐκ οἶδα· ἓν οἶδα, ὅτι τυφλὸς ὤν, ἄρτι βλέπω. At which he answered and said, “Whether he is a sinner or not, I don't know. One thing I do know, that although I was blind, I can now see.” he ← that (man), the former.
although: concessive use of the participle.
John 9:26 Εἶπον δὲ αὐτῷ πάλιν, Τί ἐποίησέν σοι; Πῶς ἤνοιξέν σου τοὺς ὀφθαλμούς; Then they asked him again, “What did he do to you? How did he open your eyes?” asked ← said to.
John 9:27 Ἀπεκρίθη αὐτοῖς, Εἶπον ὑμῖν ἤδη, καὶ οὐκ ἠκούσατε. Τί πάλιν θέλετε ἀκούειν; Μὴ καὶ ὑμεῖς θέλετε αὐτοῦ μαθηταὶ γενέσθαι; He replied to them, “I have told you already, but you did not listen. Why do you want to hear it again? You don't want to become his disciples too, do you?”
John 9:28 Ἐλοιδόρησαν {RP P1904: - } [TR: οὖν] αὐτόν, καὶ εἶπον, Σὺ εἶ μαθητὴς ἐκείνου· ἡμεῖς δὲ τοῦ {RP TR: Μωσέως} [P1904: Μωϋσέως] ἐσμὲν μαθηταί. {RP P1904: They} [TR: Then they] reviled him and said, “You are a disciple of his. But we are disciples of Moses. οὖν, therefore: absent in RP P1904 F1853=18/19 F1859=5/6 vs. present in TR F1853=1/19 (Scrivener's y) F1859=1/6.
Μωσέως, of Moses, RP TR F1853=18/19 F1859=5/6 vs. Μωϋσέως, of Moüses, P1904 F1853=0/19 F1859=1/6 vs. another spelling, F1853=1/19 (Scrivener's x) F1859=0/6.
of his ← of that (man).
John 9:29 Ἡμεῖς οἴδαμεν ὅτι {RP TR: Μωσῇ} [P1904: Μωϋσεῖ] [MISC: Μωσεῖ] λελάληκεν ὁ θεός· τοῦτον δὲ οὐκ οἴδαμεν πόθεν ἐστίν. We know that God spoke to Moses. But we do not know where this man is from.” Μωσῇ, to Moses, RP TR F1853=7/20 F1859=2/6 vs. Μωϋσεῖ, to Moüses, P1904 F1853=0/20 F1859=1/6 vs. Μωσεῖ, to Moüses, F1853=13/20 F1859=3/6. A disparity with RP, R=10:16.
John 9:30 Ἀπεκρίθη ὁ ἄνθρωπος καὶ εἶπεν αὐτοῖς, Ἐν γὰρ τούτῳ θαυμαστόν ἐστιν, ὅτι ὑμεῖς οὐκ οἴδατε πόθεν ἐστίν, καὶ ἀνέῳξέν μου τοὺς ὀφθαλμούς. The man answered and said to them, “Well, in this matter it is astounding that you do not know where he is from, yet he opened my eyes. yet: adversative use of καί.
John 9:31 Οἴδαμεν δὲ ὅτι ἁμαρτωλῶν ὁ θεὸς οὐκ ἀκούει· ἀλλ' ἐάν τις θεοσεβὴς ᾖ, καὶ τὸ θέλημα αὐτοῦ ποιῇ, τούτου ἀκούει. Now we know that God does not hear sinners, but if anyone is godly and does his will, he hears him. him ← this (man), the latter.
John 9:32 Ἐκ τοῦ αἰῶνος οὐκ ἠκούσθη ὅτι ἤνοιξέν τις ὀφθαλμοὺς τυφλοῦ γεγεννημένου. Never has it been heard of that anyone opened the eyes of one born blind. never ← not from the age. See John 3:15.
John 9:33 Εἰ μὴ ἦν οὗτος παρὰ θεοῦ, οὐκ ἠδύνατο ποιεῖν οὐδέν. If this man were not from God, he could not do anything.”
John 9:34 Ἀπεκρίθησαν καὶ εἶπον αὐτῷ, Ἐν ἁμαρτίαις σὺ ἐγεννήθης ὅλος, καὶ σὺ διδάσκεις ἡμᾶς; Καὶ ἐξέβαλον αὐτὸν ἔξω. They replied and said to him, “You were wholly born in sins, and are you teaching us?” And they cast him out. cast him out ← cast him out outside.
John 9:35 Ἤκουσεν ὁ Ἰησοῦς ὅτι ἐξέβαλον αὐτὸν ἔξω· καὶ εὑρὼν αὐτόν, εἶπεν αὐτῷ, Σὺ πιστεύεις εἰς τὸν υἱὸν τοῦ θεοῦ; Jesus heard that they had cast him out, and he found him, and he asked him, “Do you believe in the son of God?” asked ← said to.
John 9:36 Ἀπεκρίθη ἐκεῖνος καὶ εἶπεν, {RP P1904: Καὶ τίς} [TR: Τίς] ἐστιν, κύριε, ἵνα πιστεύσω εἰς αὐτόν; He answered and said, {RP P1904: “So who} [TR: “Who] is that, Lord, so that I may believe in him?” καὶ, and: present in RP P1904 F1853=19/19 F1859=6/7 vs. absent in TR F1853=0/19 F1859=1/7.
he ← that (man), the former.
John 9:37 Εἶπεν δὲ αὐτῷ ὁ Ἰησοῦς, Καὶ ἑώρακας αὐτόν, καὶ ὁ λαλῶν μετὰ σοῦ ἐκεῖνός ἐστιν. Jesus then said to him, “You have seen him, and also he who is talking to you is the one.” is the one ← that (one) is (him).
John 9:38 Ὁ δὲ ἔφη, Πιστεύω, κύριε· καὶ προσεκύνησεν αὐτῷ. Then he said, “I believe, Lord.” And he worshipped him.
John 9:39 Καὶ εἶπεν ὁ Ἰησοῦς, Εἰς κρίμα ἐγὼ εἰς τὸν κόσμον τοῦτον ἦλθον, ἵνα οἱ μὴ βλέποντες βλέπωσιν, καὶ οἱ βλέποντες τυφλοὶ γένωνται. Then Jesus said, “I have come into this world with a view to judgment – that those who do not see should see, and those who see should become blind.”
John 9:40 Καὶ ἤκουσαν ἐκ τῶν Φαρισαίων ταῦτα οἱ ὄντες μετ' αὐτοῦ, καὶ εἶπον αὐτῷ, Μὴ καὶ ἡμεῖς τυφλοί ἐσμεν; Now some of the Pharisees who were with him heard these things, and they said to him, “Surely we are not blind too?”
John 9:41 Εἶπεν αὐτοῖς ὁ Ἰησοῦς, Εἰ τυφλοὶ ἦτε, οὐκ ἂν εἴχετε ἁμαρτίαν· νῦν δὲ λέγετε ὅτι Βλέπομεν· ἡ οὖν ἁμαρτία ὑμῶν μένει. Jesus said to them, “If you were blind, you would not have sin. But as it is, you say, ‘We see.’ So your sin remains.” but as it is ← but now.
John 10:1 Ἀμὴν ἀμὴν λέγω ὑμῖν, ὁ μὴ εἰσερχόμενος διὰ τῆς θύρας εἰς τὴν αὐλὴν τῶν προβάτων, ἀλλὰ ἀναβαίνων ἀλλαχόθεν, ἐκεῖνος κλέπτης ἐστὶν καὶ λῃστής. “Truly, truly, I say to you, he who does not come into the sheepfold through the door, but climbs up from somewhere else, is a thief and a robber. he who ... is ← the (one) ... that (one) is.
John 10:2 Ὁ δὲ εἰσερχόμενος διὰ τῆς θύρας ποιμήν ἐστιν τῶν προβάτων. But he who enters through the door is the shepherd of the sheep.
John 10:3 Τούτῳ ὁ θυρωρὸς ἀνοίγει, καὶ τὰ πρόβατα τῆς φωνῆς αὐτοῦ ἀκούει, καὶ τὰ ἴδια πρόβατα καλεῖ κατ' ὄνομα, καὶ ἐξάγει αὐτά. To him the doorkeeper opens, and the sheep hear his voice, and he calls his own sheep by name and leads them out. him ← this (man).
John 10:4 Καὶ ὅταν τὰ ἴδια πρόβατα ἐκβάλῃ, ἔμπροσθεν αὐτῶν πορεύεται· καὶ τὰ πρόβατα αὐτῷ ἀκολουθεῖ, ὅτι οἴδασιν τὴν φωνὴν αὐτοῦ. And when he brings out his own sheep, he goes in front of them, and the sheep follow him, because they know his voice.
John 10:5 Ἀλλοτρίῳ δὲ οὐ μὴ ἀκολουθήσωσιν, ἀλλὰ φεύξονται ἀπ' αὐτοῦ· ὅτι οὐκ οἴδασιν τῶν ἀλλοτρίων τὴν φωνήν. However, they certainly will not follow a stranger but will flee from him, because they do not know the voice of strangers.”
John 10:6 Ταύτην τὴν παροιμίαν εἶπεν αὐτοῖς ὁ Ἰησοῦς· ἐκεῖνοι δὲ οὐκ ἔγνωσαν τίνα ἦν ἃ ἐλάλει αὐτοῖς. Jesus spoke this proverb to them, but they did not know what the things that he was saying to them meant. they ← those (men), the former.
meant ← were.
John 10:7 Εἶπεν οὖν πάλιν αὐτοῖς ὁ Ἰησοῦς, Ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι ἐγώ εἰμι ἡ θύρα τῶν προβάτων. Then Jesus spoke to them again and said, “Truly, truly, I say to you, I am the door for the sheep. I am: see John 18:5-6.
for the sheep ← of the sheep, possessive genitive, giving the sense for the sheep to have (use of).
John 10:8 Πάντες ὅσοι {RP: ἦλθον} [P1904: ἦλθον πρὸ ἐμοῦ] [TR: πρὸ ἐμοῦ ἦλθον] κλέπται εἰσὶν καὶ λῃσταί· ἀλλ' οὐκ ἤκουσαν αὐτῶν τὰ πρόβατα. All who {RP: have gone} [P1904 TR: went before me] are thieves and robbers, but the sheep did not listen to them. ἦλθον, went, RP F1853=10/20 F1859=3/8 vs. ἦλθον πρὸ ἐμοῦ, went + before me, P1904 F1853=9/20 F1859=4/8 vs. πρὸ ἐμοῦ ἦλθον, before me + went, TR F1853=0/20 F1859=1/8 vs. verse missing, F1853=1/20 (Scrivener's p*) F1859=0/8. A weak disparity with RP, R=13:14. AV differs textually.
John 10:9 Ἐγώ εἰμι ἡ θύρα· δι' ἐμοῦ ἐάν τις εἰσέλθῃ, σωθήσεται, καὶ εἰσελεύσεται καὶ ἐξελεύσεται, καὶ νομὴν εὑρήσει. I am the door. If anyone goes in through me, he will be saved, and he will go in and out and will find pasture. I am: see John 18:5-6.
John 10:10 Ὁ κλέπτης οὐκ ἔρχεται εἰ μὴ ἵνα κλέψῃ καὶ θύσῃ καὶ ἀπολέσῃ· ἐγὼ ἦλθον ἵνα ζωὴν ἔχωσιν, καὶ περισσὸν ἔχωσιν. The thief does not come except to steal and slaughter and destroy. I came in order that they might have life and have it abundantly.
John 10:11 Ἐγώ εἰμι ὁ ποιμὴν ὁ καλός· ὁ ποιμὴν ὁ καλὸς τὴν ψυχὴν αὐτοῦ τίθησιν ὑπὲρ τῶν προβάτων. I am the good shepherd. The good shepherd lays down his life for the sheep. I am: see John 18:5-6.
life ← soul.
John 10:12 Ὁ μισθωτὸς δέ, καὶ οὐκ ὢν ποιμήν, οὗ οὐκ εἰσὶν τὰ πρόβατα ἴδια, θεωρεῖ τὸν λύκον ἐρχόμενον, καὶ ἀφίησιν τὰ πρόβατα, καὶ φεύγει· καὶ ὁ λύκος ἁρπάζει αὐτά, καὶ σκορπίζει τὰ πρόβατα. But the hired man, so who is not the shepherd, whose own the sheep are not, sees the wolf coming and leaves the sheep and flees. Then the wolf seizes them and scatters the sheep. so ← and, but here inferential, as in Mark 10:26.
John 10:13 Ὁ δὲ μισθωτὸς φεύγει, ὅτι μισθωτός ἐστιν, καὶ οὐ μέλει αὐτῷ περὶ τῶν προβάτων. The hired man, then, flees, because he is a hired man, and he is not concerned about the sheep. he is not concerned ← it is not a concern to him.
John 10:14 Ἐγώ εἰμι ὁ ποιμὴν ὁ καλός, καὶ γινώσκω τὰ ἐμά, καὶ γινώσκομαι ὑπὸ τῶν ἐμῶν. I am the good shepherd, and I know my own, and I am known by my own. I am: see John 18:5-6.
John 10:15 Καθὼς γινώσκει με ὁ πατήρ, κἀγὼ γινώσκω τὸν πατέρα· καὶ τὴν ψυχήν μου τίθημι ὑπὲρ τῶν προβάτων. As the father knows me, I also know the father, and I lay down my life for the sheep. life ← soul.
John 10:16 Καὶ ἄλλα πρόβατα ἔχω, ἃ οὐκ ἔστιν ἐκ τῆς αὐλῆς ταύτης· κἀκεῖνά με δεῖ ἀγαγεῖν, καὶ τῆς φωνῆς μου ἀκούσουσιν· καὶ γενήσεται μία ποίμνη, εἷς ποιμήν. I have other sheep too, which are not of this fold, and I must lead those too, and they will hear my voice, and there will be this: one flock, one shepherd. which: not who, maintaining the figure of sheep in the pronoun, as in the Greek.
flock: AV differs, reading fold, which the Vulgate (ovile) also has.
John 10:17 Διὰ τοῦτο ὁ πατήρ με ἀγαπᾷ, ὅτι ἐγὼ τίθημι τὴν ψυχήν μου, ἵνα πάλιν λάβω αὐτήν. Here is why the father loves me: because I lay down my life, so that I may take it up again. here is why ← on account of this.
life ← soul.
John 10:18 Οὐδεὶς αἴρει αὐτὴν ἀπ' ἐμοῦ, ἀλλ' ἐγὼ τίθημι αὐτὴν ἀπ' ἐμαυτοῦ. Ἐξουσίαν ἔχω θεῖναι αὐτήν, καὶ ἐξουσίαν ἔχω πάλιν λαβεῖν αὐτήν. Ταύτην τὴν ἐντολὴν ἔλαβον παρὰ τοῦ πατρός μου. No-one takes it from me, but I lay it down of my own free will. I have authority to lay it down, and I have authority to take it up again. I received this commandment from my father.” of my own free will ← from myself.
John 10:19 Σχίσμα οὖν πάλιν ἐγένετο ἐν τοῖς Ἰουδαίοις διὰ τοὺς λόγους τούτους. Then a division arose again among the Jews on account of these words.
John 10:20 Ἔλεγον δὲ πολλοὶ ἐξ αὐτῶν, Δαιμόνιον ἔχει καὶ μαίνεται· τί αὐτοῦ ἀκούετε; And many of them said, “He is possessed by a demon and is mad. Why do you listen to him?” is possessed by ← has.
John 10:21 Ἄλλοι ἔλεγον, Ταῦτα τὰ ῥήματα οὐκ ἔστιν δαιμονιζομένου· μὴ δαιμόνιον δύναται τυφλῶν ὀφθαλμοὺς ἀνοίγειν; Others said, “These words are not those of one possessed by a demon. A demon cannot open the eyes of the blind, can it?”
John 10:22 Ἐγένετο δὲ τὰ Ἐγκαίνια ἐν {RP: - } [P1904 TR: τοῖς] Ἱεροσολύμοις, καὶ χειμὼν ἦν· Now it was the festival of the Dedication in Jerusalem, and it was winter, τοῖς, the (Jerusalem): absent in RP F1853=19/19 F1859=7/7 vs. present in P1904 TR F1853=0/19 F1859=0/7. A case of collusion between P1904 and TR?
dedication ← renewals, rededications. Here, Hanukkah.
John 10:23 καὶ περιεπάτει ὁ Ἰησοῦς ἐν τῷ ἱερῷ ἐν τῇ στοᾷ {RP: - } [P1904 TR: τοῦ] {RP P1904: Σολομῶνος} [TR: Σολομῶντος]. and Jesus was walking around in the temple in Solomon's Colonnade. τοῦ, the (Solomon): absent in RP F1853=15/19 F1859=7/7 vs. present in P1904 TR F1853=4/19 (Scrivener's bpty) F1859=0/7.
Σολομῶνος, of Solomon, RP P1904 F1853=13/19 F1859=5/7 vs. Σολομῶντος, of Solomon, TR F1853=6/19 F1859=2/7.
John 10:24 Ἐκύκλωσαν οὖν αὐτὸν οἱ Ἰουδαῖοι, καὶ ἔλεγον αὐτῷ, Ἕως πότε τὴν ψυχὴν ἡμῶν αἴρεις; Εἰ σὺ εἶ ὁ χριστός, εἰπὲ ἡμῖν παρρησίᾳ. Then the Jews gathered round him and said to him, “How long are you going to keep us in suspense? If you are the Christ, tell us plainly.” keep us in suspense ← lift our soul.
John 10:25 Ἀπεκρίθη αὐτοῖς ὁ Ἰησοῦς, Εἶπον ὑμῖν, καὶ οὐ πιστεύετε· τὰ ἔργα ἃ ἐγὼ ποιῶ ἐν τῷ ὀνόματι τοῦ πατρός μου, ταῦτα μαρτυρεῖ περὶ ἐμοῦ· Jesus replied to them, “I have told you, and you do not believe. It is the works which I do in the name of my father which testify concerning me. which testify ← these testify.
John 10:26 ἀλλ' ὑμεῖς οὐ πιστεύετε· οὐ γάρ ἐστε ἐκ τῶν προβάτων τῶν ἐμῶν, καθὼς εἶπον ὑμῖν. But you do not believe, for you are not my sheep, as I told you. my sheep ← of my sheep.
John 10:27 Τὰ πρόβατα τὰ ἐμὰ τῆς φωνῆς μου ἀκούει, κἀγὼ γινώσκω αὐτά, καὶ ἀκολουθοῦσίν μοι· My sheep hear my voice, and I know them, and they follow me.
John 10:28 κἀγὼ ζωὴν αἰώνιον δίδωμι αὐτοῖς· καὶ οὐ μὴ ἀπόλωνται εἰς τὸν αἰῶνα, καὶ οὐχ ἁρπάσει τις αὐτὰ ἐκ τῆς χειρός μου. And I give them age-abiding life, and they will certainly not be lost throughout the age, and no-one will snatch them out of my hand. be lost: See John 3:16.
throughout the age: see John 3:15.
John 10:29 Ὁ πατήρ μου ὃς δέδωκέν μοι, μείζων πάντων ἐστίν· καὶ οὐδεὶς δύναται ἁρπάζειν ἐκ τῆς χειρὸς τοῦ πατρός μου. My father, who has given them to me, is greater than all, and no-one can snatch them from my father's hand.
John 10:30 Ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν. I and the father are one.”
John 10:31 Ἐβάστασαν οὖν πάλιν λίθους οἱ Ἰουδαῖοι ἵνα λιθάσωσιν αὐτόν. Then the Jews took up stones again to stone him.
John 10:32 Ἀπεκρίθη αὐτοῖς ὁ Ἰησοῦς, Πολλὰ καλὰ ἔργα ἔδειξα ὑμῖν ἐκ τοῦ πατρός μου· διὰ ποῖον αὐτῶν ἔργον λιθάζετέ με; Jesus replied to them, “I have shown you many good works from my father. On account of which of those works do you stone me?” which of those works ← which kind of work of those.
John 10:33 Ἀπεκρίθησαν αὐτῷ οἱ Ἰουδαῖοι λέγοντες, Περὶ καλοῦ ἔργου οὐ λιθάζομέν σε, ἀλλὰ περὶ βλασφημίας, καὶ ὅτι σὺ ἄνθρωπος ὢν ποιεῖς σεαυτὸν θεόν. The Jews answered him and said, “We are not stoning you for a good work, but for blasphemy, and in that you, being a man, make yourself God.”
John 10:34 Ἀπεκρίθη αὐτοῖς ὁ Ἰησοῦς, Οὐκ ἔστιν γεγραμμένον ἐν τῷ νόμῳ ὑμῶν, Ἐγὼ εἶπα, Θεοί ἐστε; Jesus answered them, “Is it not written in your law: ‘I have said, «You are gods» ’? Ps 82:6; Isa 41:23.
gods: possibly standing for judges, as apparently in Ex 22:8MT (Ex 22:9AV), Ex 22:9MT (Ex 22:10AV). Ironic in Isa 41:23.
John 10:35 Εἰ ἐκείνους εἶπεν θεούς, πρὸς οὓς ὁ λόγος τοῦ θεοῦ ἐγένετο - καὶ οὐ δύναται λυθῆναι ἡ γραφή - If he called those people to whom the word of God came ‘gods’ – and the scripture cannot be broken – he ← that (one), the former.
John 10:36 ὃν ὁ πατὴρ ἡγίασεν καὶ ἀπέστειλεν εἰς τὸν κόσμον, ὑμεῖς λέγετε ὅτι Βλασφημεῖς, ὅτι εἶπον, Υἱὸς τοῦ θεοῦ εἰμι; do you say of him whom the father sanctified and sent into the world, ‘You are blaspheming’ because I said, ‘I am the son of God’?
John 10:37 Εἰ οὐ ποιῶ τὰ ἔργα τοῦ πατρός μου, μὴ πιστεύετέ μοι· If I do not do the works of my father, do not believe me,
John 10:38 εἰ δὲ ποιῶ, κἂν ἐμοὶ μὴ πιστεύητε, τοῖς ἔργοις πιστεύσατε· ἵνα γνῶτε καὶ πιστεύσητε ὅτι ἐν ἐμοὶ ὁ πατήρ, κἀγὼ ἐν αὐτῷ. but if I do do them, and if you do not believe me, believe the works, so that you may know and believe that the father is in me and I in him.”
John 10:39 Ἐζήτουν {RP-text P1904 TR: οὖν} [RP-marg: - ] πάλιν {RP TR: αὐτὸν πιάσαι} [P1904: πιάσαι αὐτόν]· καὶ ἐξῆλθεν ἐκ τῆς χειρὸς αὐτῶν. {RP-text P1904 TR: Then they} [RP-marg: They] again looked for a way to seize him, but he slipped away, out of their reach. οὖν, therefore: present in RP-text P1904 TR F1853=13/19 F1859=5/8 vs. absent in RP-marg F1853=6/19 F1859=3/8.
αὐτὸν πιάσαι, him + to seize, RP TR F1853=14/19 F1859=7/7 vs. πιάσαι αὐτόν, to seize + him, P1904 F1853=5/19 F1859=0/7.
slipped away ← went out.
reach ← hand.
John 10:40 Καὶ ἀπῆλθεν πάλιν πέραν τοῦ Ἰορδάνου εἰς τὸν τόπον ὅπου ἦν Ἰωάννης τὸ πρῶτον βαπτίζων· καὶ ἔμεινεν ἐκεῖ. And he departed again, across the Jordan, to the place where John was first baptizing, and he remained there.
John 10:41 Καὶ πολλοὶ ἦλθον πρὸς αὐτόν, καὶ ἔλεγον ὅτι Ἰωάννης μὲν σημεῖον ἐποίησεν οὐδέν· πάντα δὲ ὅσα εἶπεν Ἰωάννης περὶ τούτου, ἀληθῆ ἦν. And many came to him and said that John did not perform any sign, but that everything John had said about this man had been true. not ... any: the construction is as in John 8:28.
John 10:42 Καὶ ἐπίστευσαν πολλοὶ ἐκεῖ εἰς αὐτόν. And many there believed in him.
John 11:1 Ἦν δέ τις ἀσθενῶν Λάζαρος ἀπὸ Βηθανίας, ἐκ τῆς κώμης Μαρίας καὶ Μάρθας τῆς ἀδελφῆς αὐτῆς. Now there was a certain man who was ill: Lazarus from Bethany, from the village of Mary and Martha her sister.
John 11:2 Ἦν δὲ Μαρία ἡ ἀλείψασα τὸν κύριον μύρῳ, καὶ ἐκμάξασα τοὺς πόδας αὐτοῦ ταῖς θριξὶν αὐτῆς, ἧς ὁ ἀδελφὸς Λάζαρος ἠσθένει. Mary, incidentally, was the one who had anointed the Lord with ointment and had wiped his feet dry with her hair, and whose brother Lazarus was ill.
John 11:3 Ἀπέστειλαν οὖν αἱ ἀδελφαὶ πρὸς αὐτὸν λέγουσαι, Κύριε, ἴδε ὃν φιλεῖς ἀσθενεῖ. So the sisters sent word to him, and they said, “Lord, look, he whom you love is ill.”
John 11:4 Ἀκούσας δὲ ὁ Ἰησοῦς εἶπεν, Αὕτη ἡ ἀσθένεια οὐκ ἔστιν πρὸς θάνατον, ἀλλ' ὑπὲρ τῆς δόξης τοῦ θεοῦ, ἵνα δοξασθῇ ὁ υἱὸς τοῦ θεοῦ δι' αὐτῆς. Then when Jesus heard it, he said, “This illness is not with death in view, but is for the sake of the glory of God, so that the son of God may be glorified through it.”
John 11:5 Ἠγάπα δὲ ὁ Ἰησοῦς τὴν Μάρθαν καὶ τὴν ἀδελφὴν αὐτῆς καὶ τὸν Λάζαρον. Now Jesus loved Martha and her sister, and Lazarus,
John 11:6 Ὡς οὖν ἤκουσεν ὅτι ἀσθενεῖ, τότε μὲν ἔμεινεν ἐν ᾧ ἦν τόπῳ δύο ἡμέρας. so when he heard that he was ill, he then remained in the place where he was for two days. so: consequential; we take it as a deliberate act of delay, for a good reason, on Jesus's part.
John 11:7 Ἔπειτα μετὰ τοῦτο λέγει τοῖς μαθηταῖς, Ἄγωμεν εἰς τὴν Ἰουδαίαν πάλιν. Then after that he said to the disciples, “Let us go to Judaea again.” that ← this (thing).
John 11:8 Λέγουσιν αὐτῷ οἱ μαθηταί, Ῥαββί, νῦν ἐζήτουν σε λιθάσαι οἱ Ἰουδαῖοι, καὶ πάλιν ὑπάγεις ἐκεῖ; The disciples said to him, “Rabbi, the Jews were only recently looking for a way to stone you, yet are you going there again?” were only recently ← were now.
yet: adversative use of καί.
John 11:9 Ἀπεκρίθη {RP P1904: - } [TR: ὁ] Ἰησοῦς, Οὐχὶ {RP P1904 TR: δώδεκά εἰσιν ὧραι} [MISC: δώδεκα ὧραί εἰσιν] τῆς ἡμέρας; Ἐάν τις περιπατῇ ἐν τῇ ἡμέρᾳ, οὐ προσκόπτει, ὅτι τὸ φῶς τοῦ κόσμου τούτου βλέπει. Jesus replied, “Are there not twelve hours in a day? If a person goes around in the daytime, he does not stumble, because he sees the light of this world. ὁ, the (Jesus): absent in RP P1904 F1853=15/18 F1859=7/7 vs. present in TR F1853=3/18 (Scrivener's fky) F1859=0/7.
εἰσιν ὧραι, hours + are, RP P1904 TR F1853=7/19 F1859=3/7 vs. ὧραι εἰσὶν, are + hours, F1853=12/19 F1859=4/7. A disparity with RP, R=12:16.
John 11:10 Ἐὰν δέ τις περιπατῇ ἐν τῇ νυκτί, προσκόπτει, ὅτι τὸ φῶς οὐκ ἔστιν ἐν αὐτῷ. But if a person goes around at night, he stumbles, because the light is not in him.”
John 11:11 Ταῦτα εἶπεν, καὶ μετὰ τοῦτο λέγει αὐτοῖς, Λάζαρος ὁ φίλος ἡμῶν κεκοίμηται· ἀλλὰ πορεύομαι ἵνα ἐξυπνίσω αὐτόν. He said these things, and after this he said to them, “Our friend Lazarus has fallen asleep. But I am going along to awaken him.”
John 11:12 Εἶπον οὖν οἱ μαθηταὶ αὐτοῦ, Κύριε, εἰ κεκοίμηται, σωθήσεται. Then his disciples said, “Lord, if he has fallen asleep, he will recover.” recover ← be saved.
John 11:13 Εἰρήκει δὲ ὁ Ἰησοῦς περὶ τοῦ θανάτου αὐτοῦ· ἐκεῖνοι δὲ ἔδοξαν ὅτι περὶ τῆς κοιμήσεως τοῦ ὕπνου λέγει. However, Jesus had spoken about his death, but they thought he was speaking about falling asleep in the sense of natural sleep. they ← those, the former.
John 11:14 Τότε οὖν εἶπεν αὐτοῖς ὁ Ἰησοῦς παρρησίᾳ, Λάζαρος ἀπέθανεν. So Jesus then spoke to them plainly, “Lazarus is dead. is dead ← died (aorist).
John 11:15 Καὶ χαίρω δι' ὑμᾶς, ἵνα πιστεύσητε, ὅτι οὐκ ἤμην ἐκεῖ· {RP: ἀλλὰ} [P1904 TR: ἀλλ'] ἄγωμεν πρὸς αὐτόν. And I rejoice on your account, so that you may believe, because I was not there. But let us go to him.” ἀλλὰ, but (unapocopated), RP F1853=15/18 F1859=6/7 vs. ἀλλ', but (apocopated), P1904 TR F1853=3/18 (Scrivener's cgh) F1859=1/7.
John 11:16 Εἶπεν οὖν Θωμᾶς, ὁ λεγόμενος Δίδυμος, τοῖς συμμαθηταῖς, Ἄγωμεν καὶ ἡμεῖς, ἵνα ἀποθάνωμεν μετ' αὐτοῦ. Then Thomas, who is called Didymus, said to his fellow disciples, “Let us go too, so that we may die with him.”
John 11:17 Ἐλθὼν οὖν ὁ Ἰησοῦς εὗρεν αὐτὸν τέσσαρας ἡμέρας ἤδη ἔχοντα ἐν τῷ μνημείῳ. Then when Jesus had arrived, he found that he had already been in the tomb for four days. he had already been in the tomb for four days ← having already four days in the tomb.
John 11:18 Ἦν δὲ ἡ Βηθανία ἐγγὺς τῶν Ἱεροσολύμων, ὡς ἀπὸ σταδίων δεκαπέντε· Now Bethany was near Jerusalem, about fifteen stades away. fifteen stades: about 2 miles (3 km).
John 11:19 καὶ πολλοὶ ἐκ τῶν Ἰουδαίων ἐληλύθεισαν πρὸς τὰς περὶ Μάρθαν καὶ Μαρίαν, ἵνα παραμυθήσωνται αὐτὰς περὶ τοῦ ἀδελφοῦ αὐτῶν. And many of the Jews had gone to the women connected with Martha and Mary to console them about their brother. the women connected with: AV differs, it being absent, though in TR (and RP, P1904, all F1853, all F1859). But they are absent in ‫א‬BCP66,75 VulgC VulgS SyrP.
John 11:20 Ἡ οὖν Μάρθα, ὡς ἤκουσεν ὅτι {RP: - } [P1904 TR: ὁ] Ἰησοῦς ἔρχεται, ὑπήντησεν αὐτῷ· Μαρία δὲ ἐν τῷ οἴκῳ ἐκαθέζετο. Then when she heard that Jesus was coming, Martha went to meet him. But Mary was sitting down in the house. ὁ, the (Jesus): absent in RP F1853=17/17 F1859=6/7 vs. present in P1904 TR F1853=0/17 F1859=1/7. A case of collusion between P1904 and TR?
John 11:21 Εἶπεν οὖν {RP: - } [P1904 TR: ἡ] Μάρθα πρὸς τὸν Ἰησοῦν, Κύριε, εἰ ἦς ὧδε, ὁ ἀδελφός μου οὐκ ἂν ἐτεθνήκει. Then Martha said to Jesus, “Lord, if you had been here, my brother would not have died. ἡ, the (Martha): absent in RP F1853=13/17 F1859=5/7 vs. present in P1904 TR F1853=4/17 (Scrivener's cdeo) F1859=2/7.
John 11:22 Ἀλλὰ καὶ νῦν οἶδα ὅτι ὅσα ἂν αἰτήσῃ τὸν θεόν, δώσει σοι ὁ θεός. But even now I know that whatever you ask God for, God will give you it.”
John 11:23 Λέγει αὐτῇ ὁ Ἰησοῦς, Ἀναστήσεται ὁ ἀδελφός σου. Jesus said to her, “Your brother will rise again.”
John 11:24 Λέγει αὐτῷ Μάρθα, Οἶδα ὅτι ἀναστήσεται ἐν τῇ ἀναστάσει ἐν τῇ ἐσχάτῃ ἡμέρᾳ. Martha said to him, “I know that he will rise in the resurrection on the last day.”
John 11:25 Εἶπεν αὐτῇ ὁ Ἰησοῦς, Ἐγώ εἰμι ἡ ἀνάστασις καὶ ἡ ζωή· ὁ πιστεύων εἰς ἐμέ, κἂν ἀποθάνῃ, ζήσεται· Jesus said to her, “I am the resurrection and the life. He who believes in me, even if he dies, he will live. I am: see John 18:5-6.
the life: such abstract nouns do not normally take the article in English, but we make an exception for the sake of the symmetry of the sentence. Compare John 14:6.
John 11:26 καὶ πᾶς ὁ ζῶν καὶ πιστεύων εἰς ἐμέ, οὐ μὴ ἀποθάνῃ εἰς τὸν αἰῶνα. Πιστεύεις τοῦτο; And everyone who lives and believes in me will certainly not die throughout the age. Do you believe this?”
John 11:27 Λέγει αὐτῷ, Ναί, κύριε· ἐγὼ πεπίστευκα, ὅτι σὺ {RP P1904c TR: εἶ} [P1904u: - ] ὁ χριστός, ὁ υἱὸς τοῦ θεοῦ, ὁ εἰς τὸν κόσμον ἐρχόμενος. She said to him, “Yes, Lord, I believe that you are the Christ, the son of God, who should come into the world.” believe ← have believed, have come to believe. Compare with ἔγνωκα, John 5:42.
John 11:28 Καὶ ταῦτα εἰποῦσα ἀπῆλθεν, καὶ ἐφώνησεν Μαρίαν τὴν ἀδελφὴν αὐτῆς λάθρᾳ, εἰποῦσα, Ὁ διδάσκαλος πάρεστιν καὶ φωνεῖ σε. And when she had said these things, she went away and called Mary her sister in secret and said, “The teacher is present and is calling for you.”
John 11:29 Ἐκείνη ὡς ἤκουσεν, ἐγείρεται ταχὺ καὶ ἔρχεται πρὸς αὐτόν. When she heard that, she got up quickly and went to him. she ← that (woman), the former.
John 11:30 Οὔπω δὲ ἐληλύθει ὁ Ἰησοῦς εἰς τὴν κώμην, ἀλλ' ἦν ἐν τῷ τόπῳ ὅπου ὑπήντησεν αὐτῷ ἡ Μάρθα. However, Jesus had not yet come to the village, but was in the place where Martha had met him.
John 11:31 Οἱ οὖν Ἰουδαῖοι οἱ ὄντες μετ' αὐτῆς ἐν τῇ οἰκίᾳ καὶ παραμυθούμενοι αὐτήν, ἰδόντες τὴν Μαρίαν ὅτι ταχέως ἀνέστη καὶ ἐξῆλθεν, ἠκολούθησαν αὐτῇ, λέγοντες ὅτι Ὑπάγει εἰς τὸ μνημεῖον, ἵνα κλαύσῃ ἐκεῖ. So when the Jews who were with her in the house comforting her saw that Mary had quickly got up and gone out, they followed her, and they said, “She is going off to the tomb to weep there.”
John 11:32 Ἡ οὖν Μαρία, ὡς ἦλθεν ὅπου ἦν ὁ Ἰησοῦς, ἰδοῦσα αὐτόν, ἔπεσεν {RP P1904: αὐτοῦ εἰς τοὺς πόδας} [TR: εἰς τοὺς πόδας αὐτοῦ] λέγουσα αὐτῷ, Κύριε, εἰ ἦς ὧδε, οὐκ ἂν ἀπέθανέν μου ὁ ἀδελφός. Then when Mary came to where Jesus was, when she saw him, she fell down at his feet and said to him, “Lord, if you had been here, my brother would not have died.” αὐτοῦ εἰς τοὺς πόδας, his + at the feet, RP P1904 F1853=14/18 F1859=5/7 vs. εἰς τοὺς πόδας αὐτοῦ, at the feet + his, TR F1853=4/18 (Scrivener's bfky) F1859=2/7.
John 11:33 Ἰησοῦς οὖν ὡς εἶδεν αὐτὴν κλαίουσαν, καὶ τοὺς συνελθόντας αὐτῇ Ἰουδαίους κλαίοντας, ἐνεβριμήσατο τῷ πνεύματι, καὶ ἐτάραξεν ἑαυτόν, Then when he saw her weeping, and the Jews who had come with her weeping, Jesus was exasperated in spirit and was disquieted, was exasperated ← snorted.
was disquieted ← troubled himself.
John 11:34 καὶ εἶπεν, Ποῦ τεθείκατε αὐτόν; Λέγουσιν αὐτῷ, Κύριε, ἔρχου καὶ ἴδε. and he said, “Where have you put him?” They said to him, “Lord, come and see.”
John 11:35 Ἐδάκρυσεν ὁ Ἰησοῦς. Jesus wept.
John 11:36 Ἔλεγον οὖν οἱ Ἰουδαῖοι, Ἴδε πῶς ἐφίλει αὐτόν. Then the Jews said, “See how he loved him.”
John 11:37 Τινὲς δὲ ἐξ αὐτῶν εἶπον, Οὐκ ἠδύνατο οὗτος, ὁ ἀνοίξας τοὺς ὀφθαλμοὺς τοῦ τυφλοῦ, ποιῆσαι ἵνα καὶ οὗτος μὴ ἀποθάνῃ; But some of them said, “Could not this man, who opened the eyes of the blind man, have also acted so that this man should not die?”
John 11:38 Ἰησοῦς οὖν πάλιν ἐμβριμώμενος ἐν ἑαυτῷ ἔρχεται εἰς τὸ μνημεῖον. Ἦν δὲ σπήλαιον, καὶ λίθος ἐπέκειτο ἐπ' αὐτῷ. Then, again inwardly exasperated, Jesus went to the tomb. There was a cave, and a stone lay on it. exasperated ← snorting.
John 11:39 Λέγει ὁ Ἰησοῦς, Ἄρατε τὸν λίθον. Λέγει αὐτῷ ἡ ἀδελφὴ τοῦ τεθνηκότος Μάρθα, Κύριε, ἤδη ὄζει· τεταρταῖος γάρ ἐστιν. Jesus said, “Remove the stone.” Martha, the sister of the deceased man, said to him, “Lord, by now he will stink, for he has been dead for four days.” he has been dead for four days ← he is a “fourth-dayer”.
John 11:40 Λέγει αὐτῇ ὁ Ἰησοῦς, Οὐκ εἶπόν σοι, ὅτι ἐὰν πιστεύσῃς, ὄψει τὴν δόξαν τοῦ θεοῦ; Jesus said to her, “Did I not say to you that if you believed, you would see the glory of God?”
John 11:41 Ἦραν οὖν τὸν λίθον, οὗ ἦν ὁ τεθνηκὼς κείμενος. Ὁ δὲ Ἰησοῦς ἦρεν τοὺς ὀφθαλμοὺς ἄνω, καὶ εἶπεν, Πάτερ, εὐχαριστῶ σοι ὅτι ἤκουσάς μου. So they removed the stone where the deceased was lying. Jesus lifted his eyes upwards and said, “Father, I give thanks to you because you have heard me.
John 11:42 Ἐγὼ δὲ ᾔδειν ὅτι πάντοτέ μου ἀκούεις· ἀλλὰ διὰ τὸν ὄχλον τὸν περιεστῶτα εἶπον, ἵνα πιστεύσωσιν ὅτι σύ με ἀπέστειλας. But I knew that you would always hear me. But on account of the crowd standing round, I spoke, so that they might believe that you sent me.”
John 11:43 Καὶ ταῦτα εἰπών, φωνῇ μεγάλῃ ἐκραύγασεν, Λάζαρε, δεῦρο ἔξω. And when he had said these things, he called out in a loud voice, “Lazarus, come out.”
John 11:44 Καὶ ἐξῆλθεν ὁ τεθνηκώς, δεδεμένος τοὺς πόδας καὶ τὰς χεῖρας κειρίαις, καὶ ἡ ὄψις αὐτοῦ σουδαρίῳ περιεδέδετο. Λέγει αὐτοῖς ὁ Ἰησοῦς, Λύσατε αὐτόν, καὶ ἄφετε ὑπάγειν. And he who had died came out, bound at the legs and the hands with swathing. Also, his face had been wrapped with a sweat-band. Jesus said to them, “Unbind him and let him go.” had been wrapped ← had been bound.
John 11:45 Πολλοὶ οὖν ἐκ τῶν Ἰουδαίων, οἱ ἐλθόντες πρὸς τὴν Μαρίαν καὶ θεασάμενοι ἃ ἐποίησεν ὁ Ἰησοῦς, ἐπίστευσαν εἰς αὐτόν. Then many of the Jews who had come to Mary and had seen what Jesus had done believed in him.
John 11:46 Τινὲς δὲ ἐξ αὐτῶν ἀπῆλθον πρὸς τοὺς Φαρισαίους, καὶ εἶπον αὐτοῖς ἃ ἐποίησεν ὁ Ἰησοῦς. But some of them went to the Pharisees and told them what Jesus had done.
John 11:47 Συνήγαγον οὖν οἱ ἀρχιερεῖς καὶ οἱ Φαρισαῖοι συνέδριον, καὶ ἔλεγον, Τί ποιοῦμεν; Ὅτι οὗτος ὁ ἄνθρωπος πολλὰ σημεῖα ποιεῖ. Then the senior priests and the Pharisees convened the Sanhedrin council and said, “What are we doing, seeing that this man is performing many signs?
John 11:48 Ἐὰν ἀφῶμεν αὐτὸν οὕτως, πάντες πιστεύσουσιν εἰς αὐτόν· καὶ ἐλεύσονται οἱ Ῥωμαῖοι καὶ ἀροῦσιν ἡμῶν καὶ τὸν τόπον καὶ τὸ ἔθνος. If we leave him like this, everyone will believe in him, and the Romans will come and take away both our place and our nation.”
John 11:49 Εἷς δέ τις ἐξ αὐτῶν Καϊάφας, ἀρχιερεὺς ὢν τοῦ ἐνιαυτοῦ ἐκείνου, εἶπεν αὐτοῖς, Ὑμεῖς οὐκ οἴδατε οὐδέν, But a certain one of them, Caiaphas, who was the high priest in that year, said to them, “You do not know anything.
John 11:50 οὐδὲ διαλογίζεσθε ὅτι συμφέρει ἡμῖν ἵνα εἷς ἄνθρωπος ἀποθάνῃ ὑπὲρ τοῦ λαοῦ, καὶ μὴ ὅλον τὸ ἔθνος ἀπόληται. Nor do you consider that it is expedient for us that one man should die for the people so that the whole nation should not perish.”
John 11:51 Τοῦτο δὲ ἀφ' ἑαυτοῦ οὐκ εἶπεν, ἀλλὰ ἀρχιερεὺς ὢν τοῦ ἐνιαυτοῦ ἐκείνου, προεφήτευσεν ὅτι ἔμελλεν {RP: - } [P1904 TR: ὁ] Ἰησοῦς ἀποθνῄσκειν ὑπὲρ τοῦ ἔθνους, Now he did not say this on his own initiative, but being high priest that year, he prophesied that Jesus was going to die for the nation, ὁ, the (Jesus): absent in RP F1853=13/19 F1859=4/7 vs. present in P1904 TR F1853=6/19 F1859=3/7.
John 11:52 καὶ οὐχ ὑπὲρ τοῦ ἔθνους μόνον, ἀλλ' ἵνα καὶ τὰ τέκνα τοῦ θεοῦ τὰ διεσκορπισμένα συναγάγῃ εἰς ἕν. and not only for the nation, but also so that he should gather into one the children of God who are scattered.
John 11:53 Ἀπ' ἐκείνης οὖν τῆς ἡμέρας συνεβουλεύσαντο ἵνα ἀποκτείνωσιν αὐτόν. Then from that day, they deliberated on how to kill him. on how to ← in order to.
John 11:54 Ἰησοῦς οὖν οὐκέτι παρρησίᾳ περιεπάτει ἐν τοῖς Ἰουδαίοις, ἀλλὰ ἀπῆλθεν ἐκεῖθεν εἰς τὴν χώραν ἐγγὺς τῆς ἐρήμου, εἰς Ἐφραῒμ λεγομένην πόλιν, κἀκεῖ διέτριβεν μετὰ τῶν μαθητῶν αὐτοῦ. So Jesus no longer went around openly among the Jews, but went away from there to a region near the desert, to a town called Ephraim, and he spent time there with his disciples. a region ← the region. See Gen 22:9.
John 11:55 Ἦν δὲ ἐγγὺς τὸ Πάσχα τῶν Ἰουδαίων· καὶ ἀνέβησαν πολλοὶ εἰς Ἱεροσόλυμα ἐκ τῆς χώρας πρὸ τοῦ Πάσχα, ἵνα ἁγνίσωσιν ἑαυτούς. Now the Jews' Passover was near, and many went up to Jerusalem from the region before the Passover to purify themselves.
John 11:56 Ἐζήτουν οὖν τὸν Ἰησοῦν, καὶ ἔλεγον μετ' ἀλλήλων ἐν τῷ ἱερῷ ἑστηκότες, Τί δοκεῖ ὑμῖν; Ὅτι οὐ μὴ ἔλθῃ εἰς τὴν ἑορτήν; Then they looked for Jesus and spoke with each other as they stood in the temple, and they said, “What do you think? Will he definitely not come to the festival?” what do you think ← how does it seem to you.
John 11:57 Δεδώκεισαν δὲ καὶ οἱ ἀρχιερεῖς καὶ οἱ Φαρισαῖοι ἐντολήν, ἵνα ἐάν τις γνῷ ποῦ ἐστιν, μηνύσῃ, ὅπως πιάσωσιν αὐτόν. The senior priests and Pharisees on this score had issued a commandment that if anyone knew where he was, he must inform them so that they might seize him. on this score: translating δὲ, giving it a connective force.
John 12:1 Ὁ οὖν Ἰησοῦς πρὸ ἓξ ἡμερῶν τοῦ Πάσχα ἦλθεν εἰς Βηθανίαν, ὅπου ἦν Λάζαρος ὁ τεθνηκώς, ὃν ἤγειρεν ἐκ νεκρῶν. So six days before the Passover, Jesus went to Bethany, where Lazarus was, who had died, whom he had raised from the dead.
John 12:2 Ἐποίησαν οὖν αὐτῷ δεῖπνον ἐκεῖ, καὶ ἡ Μάρθα διηκόνει· ὁ δὲ Λάζαρος εἷς ἦν τῶν {RP P1904: ἀνακειμένων} [TR: συνανακειμένων] {RP P1904: σὺν} [TR: - ] αὐτῷ. Then they made a meal for him there, and Martha served, and Lazarus was one of those reclining at table with him. ἀνακειμένων, (of those) reclining, RP P1904 F1853=18/20 F1859=7/7 vs. συνανακειμένων, (of those) jointly-reclining, TR F1853=2/20 (Scrivener's l**g) F1859=0/7.
σὺν, with: present in RP P1904 F1853=17/19 F1859=7/7 vs. absent in TR F1853=2/19 (Scrivener's fg) F1859=0/7.
John 12:3 Ἡ οὖν Μαρία λαβοῦσα λίτραν μύρου νάρδου πιστικῆς πολυτίμου, ἤλειψεν τοὺς πόδας τοῦ Ἰησοῦ, καὶ ἐξέμαξεν ταῖς θριξὶν αὐτῆς τοὺς πόδας αὐτοῦ· ἡ δὲ οἰκία ἐπληρώθη ἐκ τῆς ὀσμῆς τοῦ μύρου. Then Mary took a litra of very costly genuine ointment of spikenard, and she anointed Jesus's feet and wiped his feet dry with her hair. And the house was filled with the scent of the ointment. litra: about 12 ounces (300 grams).
John 12:4 Λέγει οὖν εἷς ἐκ τῶν μαθητῶν αὐτοῦ, Ἰούδας Σίμωνος Ἰσκαριώτης, ὁ μέλλων αὐτὸν παραδιδόναι, Then one of his disciples, Judas Iscariot, the son of Simon, who was going to betray him, said,
John 12:5 Διὰ τί τοῦτο τὸ μύρον οὐκ ἐπράθη τριακοσίων δηναρίων, καὶ ἐδόθη πτωχοῖς; “Why was this ointment not sold for three hundred denaries and the proceeds given to the poor?” denaries: a denary was a silver coin.
John 12:6 Εἶπεν δὲ τοῦτο, οὐχ ὅτι περὶ τῶν πτωχῶν {RP P1904 TR: ἔμελεν} [MISC: ἔμελλεν] αὐτῷ, {RP P1904 S1550 E1624: ἀλλ'} [S1894: ἀλλὰ] ὅτι κλέπτης ἦν, καὶ τὸ γλωσσόκομον εἶχεν, καὶ τὰ βαλλόμενα ἐβάσταζεν. But he said this, not because he was concerned for the poor, but because he was a thief, and he had the money-bag and carried the funds. ἔμελεν, was a concern to, RP P1904 TR F1853=7/20 F1859=2/6 vs. ἔμελλεν, was about to, or an alternative spelling or misspelling of ἔμελεν, F1853=13/20 F1859=4/6. On μέλλει as an alternative spelling to μέλει, see Acts 18:17. A disparity with RP, R=11:17.
ἀλλ', but (apocopated), RP P1904 S1550 E1624 F1853=19/19 F1859=7/7 vs. ἀλλὰ, but (unapocopated), S1894 F1853=0/19 F1859=0/7.
the funds ← the (things) put in.
John 12:7 Εἶπεν οὖν ὁ Ἰησοῦς, Ἄφες αὐτήν· εἰς τὴν ἡμέραν τοῦ ἐνταφιασμοῦ μου τετήρηκεν αὐτό. Then Jesus said, “Leave her alone. She has kept this with a view to the day of my embalming. then: see John 3:25.
kept: either in the sense of preserved the ointment, or observed the rite.
John 12:8 Τοὺς πτωχοὺς γὰρ πάντοτε ἔχετε μεθ' ἑαυτῶν, ἐμὲ δὲ οὐ πάντοτε ἔχετε. After all, you always have the poor with you, but you do not always have me.”
John 12:9 Ἔγνω οὖν ὄχλος πολὺς ἐκ τῶν Ἰουδαίων ὅτι ἐκεῖ ἐστιν· καὶ ἦλθον οὐ διὰ τὸν Ἰησοῦν μόνον, ἀλλ' ἵνα καὶ τὸν Λάζαρον ἴδωσιν, ὃν ἤγειρεν ἐκ νεκρῶν. Then a large crowd of the Jews found out that he was there, and they came not on account of Jesus only, but also to see Lazarus whom he had raised from the dead. then: see John 3:25.
found out ← knew.
John 12:10 Ἐβουλεύσαντο δὲ οἱ ἀρχιερεῖς ἵνα καὶ τὸν Λάζαρον ἀποκτείνωσιν· But the senior priests had resolved to kill Lazarus as well,
John 12:11 ὅτι πολλοὶ δι' αὐτὸν ὑπῆγον τῶν Ἰουδαίων, καὶ ἐπίστευον εἰς τὸν Ἰησοῦν. because many of the Jews were withdrawing on account of him and were believing in Jesus.
John 12:12 Τῇ ἐπαύριον ὄχλος πολὺς ὁ ἐλθὼν εἰς τὴν ἑορτήν, ἀκούσαντες ὅτι ἔρχεται {RP P1904: - } [TR: ὁ] Ἰησοῦς εἰς Ἱεροσόλυμα, The next day, a large crowd who had come to the festival heard that Jesus was coming to Jerusalem, ὁ, the (Jesus): absent in RP P1904 F1853=12/19 F1859=4/7 vs. present in TR F1853=7/19 F1859=3/7.
John 12:13 ἔλαβον τὰ βαΐα τῶν φοινίκων, καὶ ἐξῆλθον εἰς ὑπάντησιν αὐτῷ, καὶ ἔκραζον, Ὡσαννά· εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου, {RP P1904: - } [TR: ὁ] βασιλεὺς τοῦ Ἰσραήλ. and they took branches of palm trees, and they went out to meet him, and they shouted,

“Hosanna;

Blessed is he who comes in the name of the Lord,

{RP P1904: The} [TR: The] king of Israel.”

 ὁ, the (king): absent in RP P1904 F1853=18/19 F1859=7/7 vs. present in TR F1853=1/19 (Scrivener's p) F1859=0/7.
Ps 118:25, Ps 118:26.
Hosanna: see Matt 21:9.
John 12:14 Εὑρὼν δὲ ὁ Ἰησοῦς ὀνάριον, ἐκάθισεν ἐπ' αὐτό, καθώς ἐστιν γεγραμμένον, Jesus then found a donkey, and he sat on it, as it stands written: donkey ← little donkey, but the diminutive is not emphatic. No diminutive in the next verse.
John 12:15 Μὴ φοβοῦ, θύγατερ Σιών· ἰδού, ὁ βασιλεύς σου ἔρχεται, καθήμενος ἐπὶ πῶλον ὄνου.

“Do not fear, daughter of Zion;

Behold, your king is coming,

Sitting on the foal of a donkey.”

 Zech 9:9.
John 12:16 Ταῦτα δὲ οὐκ ἔγνωσαν οἱ μαθηταὶ αὐτοῦ τὸ πρῶτον· ἀλλ' ὅτε ἐδοξάσθη {RP-text: - } [RP-marg P1904 TR: ὁ] Ἰησοῦς, τότε ἐμνήσθησαν ὅτι ταῦτα ἦν ἐπ' αὐτῷ γεγραμμένα, καὶ ταῦτα ἐποίησαν αὐτῷ. But his disciples did not know these things at first, but when Jesus had been glorified, then they remembered that these things had been written about him, and that they had done these things for him. ὁ, the (Jesus): absent in RP-text F1853=7/20 F1859=3/7 vs. present in RP-marg P1904 TR F1853=13/20 F1859=4/7. A disparity with RP-text, R=10:19.
John 12:17 Ἐμαρτύρει οὖν ὁ ὄχλος ὁ ὢν μετ' αὐτοῦ {RP P1904 S1550 S1894: ὅτε} [E1624: ὅτι] τὸν Λάζαρον ἐφώνησεν ἐκ τοῦ μνημείου, καὶ ἤγειρεν αὐτὸν ἐκ νεκρῶν. Then the crowd who were with him {RP P1904 S1550 S1894: when he} [E1624: testified that he had] called Lazarus from the tomb and raised him from the dead {RP P1904 S1550 S1894: gave a testimony} [E1624: - ], ὅτε, when, RP P1904 S1550 S1894 F1853=18/19 F1859=5/7 vs. ὅτι, that, E1624 F1853=1/19 (Scrivener's a) F1859=2/7.
then: see John 3:25.
John 12:18 Διὰ τοῦτο καὶ ὑπήντησεν αὐτῷ ὁ ὄχλος, ὅτι {RP TR: ἤκουσεν} [P1904: ἤκουσαν] τοῦτο αὐτὸν πεποιηκέναι τὸ σημεῖον. which is why the former crowd also went to meet him, because they had heard that he had performed this sign. ἤκουσε(ν), (it, i.e. the crowd) heard, RP TR F1853=15/19 F1859=5/8 vs. ἤκουσαν, they heard, P1904 F1853=4/19 (Scrivener's agpx) F1859=3/8.
which is why ← on account of this.
the former crowd: i.e. the crowd of John 12:9, not the crowd of John 12:17.
John 12:19 Οἱ οὖν Φαρισαῖοι εἶπον πρὸς ἑαυτούς, Θεωρεῖτε ὅτι οὐκ ὠφελεῖτε οὐδέν· ἴδε ὁ κόσμος ὀπίσω αὐτοῦ ἀπῆλθεν. Then the Pharisees said to each other, “You see that you aren't making any headway. Look, the world has gone after him.” to each other: reflexive pronoun (ἑαυτούς) standing for reciprocal pronoun (ἀλλήλους).
making any headway ← benefitting (transitive) in any way.
John 12:20 Ἦσαν δέ τινες Ἕλληνες ἐκ τῶν ἀναβαινόντων ἵνα προσκυνήσωσιν ἐν τῇ ἑορτῇ· Now there were some Greeks among those going up to worship at the festival.
John 12:21 οὗτοι οὖν προσῆλθον Φιλίππῳ τῷ ἀπὸ Βηθσαϊδὰ τῆς Γαλιλαίας, καὶ ἠρώτων αὐτὸν λέγοντες, Κύριε, θέλομεν τὸν Ἰησοῦν ἰδεῖν. These then went to Philip, who was from Bethsaida in Galilee, and they appealed to him and said, “Sir, we want to see Jesus.” then: see John 3:25.
John 12:22 Ἔρχεται Φίλιππος καὶ λέγει τῷ Ἀνδρέᾳ· καὶ πάλιν Ἀνδρέας καὶ Φίλιππος λέγουσιν τῷ Ἰησοῦ. Philip came and told Andrew, and Andrew and Philip in turn told Jesus. in turn ← again.
John 12:23 Ὁ δὲ Ἰησοῦς ἀπεκρίνατο αὐτοῖς λέγων, Ἐλήλυθεν ἡ ὥρα ἵνα δοξασθῇ ὁ υἱὸς τοῦ ἀνθρώπου. But Jesus answered them and said, “The hour has come for the son of man to be glorified.
John 12:24 Ἀμὴν ἀμὴν λέγω ὑμῖν, ἐὰν μὴ ὁ κόκκος τοῦ σίτου πεσὼν εἰς τὴν γῆν ἀποθάνῃ, αὐτὸς μόνος μένει· ἐὰν δὲ ἀποθάνῃ, πολὺν καρπὸν φέρει. Truly, truly, I say to you, if the grain of wheat does not fall to the ground and die, only it remains. But if it dies, it bears much fruit.
John 12:25 Ὁ φιλῶν τὴν ψυχὴν αὐτοῦ ἀπολέσει αὐτήν· καὶ ὁ μισῶν τὴν ψυχὴν αὐτοῦ ἐν τῷ κόσμῳ τούτῳ εἰς ζωὴν αἰώνιον φυλάξει αὐτήν. He who loves his life will lose it, and he who hates his life in this world will keep it, saved up for age-abiding life. life (2x) ← soul.
John 12:26 Ἐὰν ἐμοὶ διακονῇ τις, ἐμοὶ ἀκολουθείτω· καὶ ὅπου εἰμὶ ἐγώ, ἐκεῖ καὶ ὁ διάκονος ὁ ἐμὸς ἔσται· καὶ ἐάν τις ἐμοὶ διακονῇ, τιμήσει αὐτὸν ὁ πατήρ. If anyone serves me, let him follow me, and where I am, there my servant will be. And if anyone serves me, the father will honour him.
John 12:27 Νῦν ἡ ψυχή μου τετάρακται· καὶ τί εἴπω; Πάτερ, σῶσόν με ἐκ τῆς ὥρας ταύτης. Ἀλλὰ διὰ τοῦτο ἦλθον εἰς τὴν ὥραν ταύτην. My soul is troubled now. Well what should I say? ‘Father, save me from this hour’? But it is for this that I came, for this hour. Father, save me from this hour: we have punctuated this as a question; RP P1904 TBS-TR as a statement.
is troubled ← has been troubled.
John 12:28 Πάτερ, δόξασόν σου τὸ ὄνομα. Ἦλθεν οὖν φωνὴ ἐκ τοῦ οὐρανοῦ, Καὶ ἐδόξασα, καὶ πάλιν δοξάσω. Father, glorify your name.” Then a voice came from heaven and said, “I both have glorified it and will glorify it again.” then: see John 3:25.
John 12:29 Ὁ οὖν ὄχλος ὁ ἑστὼς καὶ ἀκούσας ἔλεγεν βροντὴν γεγονέναι· ἄλλοι ἔλεγον, Ἄγγελος αὐτῷ λελάληκεν. Then the crowd who were standing by, and had heard it, said that it had thundered. Others said, “An angel has spoken to him.” then: see John 3:25.
John 12:30 Ἀπεκρίθη {RP-text: - } [RP-marg P1904 TR: ὁ] Ἰησοῦς καὶ εἶπεν, Οὐ δι' ἐμὲ αὕτη ἡ φωνὴ γέγονεν, ἀλλὰ δι' ὑμᾶς. Jesus answered and said, “This voice did not come on my account, but on your account. ὁ, the (Jesus): absent in RP-text F1853=10/18 F1859=6/8 vs. present in RP-marg P1904 TR F1853=8/18 F1859=2/8.
John 12:31 Νῦν κρίσις ἐστὶν τοῦ κόσμου τούτου· νῦν ὁ ἄρχων τοῦ κόσμου τούτου ἐκβληθήσεται ἔξω. Now the judgment of this world is here. Now the ruler of this world will be cast out.
John 12:32 Κἀγὼ ἐὰν ὑψωθῶ ἐκ τῆς γῆς, πάντας ἑλκύσω πρὸς ἐμαυτόν. And as for me, when I am lifted up from the earth, I will draw all men to myself.” when ← if, but when also in 1 John 3:2 (when he is made manifest). Apparently John's peculiar idiom.
John 12:33 Τοῦτο δὲ ἔλεγεν, σημαίνων ποίῳ θανάτῳ {RP: ἔμελλεν} [P1904 TR: ἤμελλεν] ἀποθνῄσκειν. Now he said this indicating what kind of death he was going to die. ἔμελλεν, he was going to (1), RP F1853=10/18 F1859=2/8 vs. ἤμελλεν, he was going to (2), P1904 TR F1853=8/18 (incl. one misspelled) F1859=6/8. A disparity with RP, R=12:16.
what kind ← by what kind.
John 12:34 Ἀπεκρίθη αὐτῷ ὁ ὄχλος, Ἡμεῖς ἠκούσαμεν ἐκ τοῦ νόμου ὅτι ὁ χριστὸς μένει εἰς τὸν αἰῶνα· καὶ πῶς σὺ λέγεις, {RP P1904: - } [TR: ὅτι] Δεῖ ὑψωθῆναι τὸν υἱὸν τοῦ ἀνθρώπου; Τίς ἐστιν οὗτος ὁ υἱὸς τοῦ ἀνθρώπου; The crowd replied to him, “We have heard from the law that Christ remains throughout the age, so how can you say, ‘The son of man must be lifted up’? Who is this son of man?” ὅτι, (say) that (introducing indirect or direct speech): absent in RP P1904 F1853=14/19 F1859=5/8 vs. present in TR F1853=5/19 F1859=3/8.
Ps 89:37MT (Ps 89:36AV) (taking David's seed to stand for Christ. See also 2 Sam 7:12, 2 Sam 7:13, 2 Sam 7:14).
John 12:35 Εἶπεν οὖν αὐτοῖς ὁ Ἰησοῦς, Ἔτι μικρὸν χρόνον τὸ φῶς μεθ' ὑμῶν ἐστιν. Περιπατεῖτε ἕως τὸ φῶς ἔχετε, ἵνα μὴ σκοτία ὑμᾶς καταλάβῃ· καὶ ὁ περιπατῶν ἐν τῇ σκοτίᾳ οὐκ οἶδεν ποῦ ὑπάγει. Then Jesus said to them, “The light is with you for just a little while yet. Walk while you have the light, so that darkness does not overtake you. For he who walks in the darkness does not know where he is going. for ← and. Causal use of καί.
John 12:36 Ἕως τὸ φῶς ἔχετε, πιστεύετε εἰς τὸ φῶς, ἵνα υἱοὶ φωτὸς γένησθε. Ταῦτα ἐλάλησεν ὁ Ἰησοῦς, καὶ ἀπελθὼν ἐκρύβη ἀπ' αὐτῶν. While you have the light, believe in the light, so that you may become sons of the light.” Jesus said these things, then he went away and was hidden from them.
John 12:37 Τοσαῦτα δὲ αὐτοῦ σημεῖα πεποιηκότος ἔμπροσθεν αὐτῶν, οὐκ ἐπίστευον εἰς αὐτόν· Although he had performed so many signs in their presence, they did not believe in him, although: concessive use of the participle, in a genitive absolute construction.
John 12:38 ἵνα ὁ λόγος Ἠσαΐου τοῦ προφήτου πληρωθῇ, ὃν εἶπεν, Κύριε, τίς ἐπίστευσεν τῇ ἀκοῇ ἡμῶν; Καὶ ὁ βραχίων κυρίου τίνι ἀπεκαλύφθη; so that the word of Isaiah the prophet, which he spoke, might be fulfilled:

“Lord, who has believed our account?

And to whom has the arm of the Lord been revealed?”

 Isa 53:1.
account ← thing heard.
John 12:39 Διὰ τοῦτο οὐκ ἠδύναντο πιστεύειν, ὅτι πάλιν εἶπεν Ἠσαΐας, For this reason, they were not able to believe, because Isaiah again says,
John 12:40 Τετύφλωκεν αὐτῶν τοὺς ὀφθαλμούς, καὶ πεπώρωκεν αὐτῶν τὴν καρδίαν· ἵνα μὴ ἴδωσιν τοῖς ὀφθαλμοῖς, καὶ νοήσωσιν τῇ καρδίᾳ, καὶ ἐπιστραφῶσιν, καὶ {RP-text TR: ἰάσωμαι} [RP-marg P1904: ἰάσομαι] αὐτούς.

“He has blinded their eyes

And hardened their heart,

In order that they should not see with their eyes,

And understand with their heart,

And repent,

And I {RP-text TR: should} [RP-marg P1904: would] heal them.”

 ἰάσωμαι, should heal, RP-text TR F1853=12/18 (incl. one misspelled) F1859=3/7 vs. ἰάσομαι, will heal, but standing for should heal, RP-marg P1904 F1853=6/18 F1859=4/7.
Isa 6:9, Isa 6:10.
repent ← return.
John 12:41 Ταῦτα εἶπεν Ἠσαΐας, ὅτε εἶδεν τὴν δόξαν αὐτοῦ, καὶ ἐλάλησεν περὶ αὐτοῦ. Isaiah said these things when he saw his glory, and he spoke concerning him. his: i.e. Christ's (not reflexive).
John 12:42 Ὅμως μέντοι καὶ ἐκ τῶν ἀρχόντων πολλοὶ ἐπίστευσαν εἰς αὐτόν· ἀλλὰ διὰ τοὺς Φαρισαίους οὐχ ὡμολόγουν, ἵνα μὴ ἀποσυνάγωγοι γένωνται. Nevertheless, however, even many of the rulers believed in him, but they did not confess it on account of the Pharisees, so as not to become excommunicated from the synagogue,
John 12:43 Ἠγάπησαν γὰρ τὴν δόξαν τῶν ἀνθρώπων μᾶλλον ἤπερ τὴν δόξαν τοῦ θεοῦ. for they loved the glory of men more than the glory of God. than: or than even.
John 12:44 Ἰησοῦς δὲ ἔκραξεν καὶ εἶπεν, Ὁ πιστεύων εἰς ἐμέ, οὐ πιστεύει εἰς ἐμέ, ἀλλ' εἰς τὸν πέμψαντά με· Then Jesus shouted out and said, “He who believes in me does not believe in me, but in him who sent me.
John 12:45 καὶ ὁ θεωρῶν ἐμέ, θεωρεῖ τὸν πέμψαντά με. And he who sees me sees him who sent me.
John 12:46 Ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα, ἵνα πᾶς ὁ πιστεύων εἰς ἐμέ, ἐν τῇ σκοτίᾳ μὴ μείνῃ. I have come to the world as a light, so that no-one who believes in me should remain in darkness. no-one ... should remain ← everyone ... should not remain.
John 12:47 Καὶ ἐάν τίς μου ἀκούσῃ τῶν ῥημάτων καὶ μὴ πιστεύσῃ, ἐγὼ οὐ κρίνω αὐτόν· οὐ γὰρ ἦλθον ἵνα κρίνω τὸν κόσμον, ἀλλ' ἵνα σώσω τὸν κόσμον. And if anyone hears my words but does not believe, I do not judge him. For I did not come to judge the world, but to save the world.
John 12:48 Ὁ ἀθετῶν ἐμὲ καὶ μὴ λαμβάνων τὰ ῥήματά μου, ἔχει τὸν κρίνοντα αὐτόν· ὁ λόγος ὃν ἐλάλησα, ἐκεῖνος κρινεῖ αὐτὸν ἐν τῇ ἐσχάτῃ ἡμέρᾳ. He who dismisses me and does not accept my words has one judging him: it is the word which I have spoken which will judge him on the last day. it is the word ... which will ← the word ... that (demonstrative pronoun) will.
John 12:49 Ὅτι ἐγὼ ἐξ ἐμαυτοῦ οὐκ ἐλάλησα· ἀλλ' ὁ πέμψας με πατήρ, αὐτός μοι ἐντολὴν ἔδωκεν, τί εἴπω καὶ τί λαλήσω. For I have not spoken on my own initiative, but it is the father who sent me who gave me a commandment as to what I should say and what I should speak. it is the father ... who gave ← the father ... he (emphatic) gave.
John 12:50 Καὶ οἶδα ὅτι ἡ ἐντολὴ αὐτοῦ ζωὴ αἰώνιός ἐστιν· ἃ οὖν λαλῶ ἐγώ, καθὼς εἴρηκέν μοι ὁ πατήρ, οὕτως λαλῶ. And I know that his commandment means age-abiding life. So as for the things I say, as my father has spoken to me, so I speak.” means ← is.
John 13:1 Πρὸ δὲ τῆς ἑορτῆς τοῦ Πάσχα, εἰδὼς ὁ Ἰησοῦς ὅτι ἐλήλυθεν αὐτοῦ ἡ ὥρα ἵνα μεταβῇ ἐκ τοῦ κόσμου τούτου πρὸς τὸν πατέρα, ἀγαπήσας τοὺς ἰδίους τοὺς ἐν τῷ κόσμῳ, εἰς τέλος ἠγάπησεν αὐτούς. Now before the festival of the Passover, Jesus knew that his hour had come for him to move out of this world to the father, after he had loved his own who were in the world. He loved them to the end.
John 13:2 Καὶ δείπνου γενομένου, τοῦ διαβόλου ἤδη βεβληκότος εἰς τὴν καρδίαν Ἰούδα Σίμωνος Ἰσκαριώτου ἵνα αὐτὸν παραδῷ, And when supper had taken place, and the devil had already laid it on the heart of Judas Iscariot, the son of Simon, to betray him,
John 13:3 εἰδὼς ὁ Ἰησοῦς ὅτι πάντα δέδωκεν αὐτῷ ὁ πατὴρ εἰς τὰς χεῖρας, καὶ ὅτι ἀπὸ θεοῦ ἐξῆλθεν καὶ πρὸς τὸν θεὸν ὑπάγει, Jesus, knowing that the father had committed everything to his responsibility and that he had come out from God, and that he was going to God, to his responsibility ← to him to the hands.
John 13:4 ἐγείρεται ἐκ τοῦ δείπνου, καὶ τίθησιν τὰ ἱμάτια, καὶ λαβὼν λέντιον διέζωσεν ἑαυτόν. got up from the supper and laid aside his garments and took a linen cloth and girded himself.
John 13:5 Εἶτα βάλλει ὕδωρ εἰς τὸν νιπτῆρα, καὶ ἤρξατο νίπτειν τοὺς πόδας τῶν μαθητῶν, καὶ ἐκμάσσειν τῷ λεντίῳ ᾧ ἦν διεζωσμένος. Then he put water in the basin and began to wash the disciples' feet and to wipe them with the linen cloth with which he was girded.
John 13:6 Ἔρχεται οὖν πρὸς Σίμωνα Πέτρον· καὶ λέγει αὐτῷ ἐκεῖνος, Κύριε, σύ μου νίπτεις τοὺς πόδας; Then he went to Simon Peter, who said to him, “Lord, are you going to wash my feet?” then: see John 3:25.
who ← and that (man).
John 13:7 Ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ, Ὃ ἐγὼ ποιῶ, σὺ οὐκ οἶδας ἄρτι, γνώσῃ δὲ μετὰ ταῦτα. Jesus replied and said to him, “You do not now know what I am doing, but you will know afterwards.”
John 13:8 Λέγει αὐτῷ Πέτρος, Οὐ μὴ νίψῃς τοὺς πόδας μου εἰς τὸν αἰῶνα. Ἀπεκρίθη αὐτῷ ὁ Ἰησοῦς, Ἐὰν μὴ νίψω σε, οὐκ ἔχεις μέρος μετ' ἐμοῦ. Peter said to him, “Don't ever wash my feet at all.” Jesus replied to him, “If I don't wash you, you have no part with me.” ever ← throughout the age, but used idiomatically here. See John 3:15.
John 13:9 Λέγει αὐτῷ Σίμων Πέτρος, Κύριε, μὴ τοὺς πόδας μου μόνον, ἀλλὰ καὶ τὰς χεῖρας καὶ τὴν κεφαλήν. Simon Peter said to him, “Lord, wash not just my feet, but also my hands and head.”
John 13:10 Λέγει αὐτῷ ὁ Ἰησοῦς, Ὁ λελουμένος οὐ χρείαν ἔχει ἢ τοὺς πόδας νίψασθαι, ἀλλ' ἔστιν καθαρὸς ὅλος· καὶ ὑμεῖς καθαροί ἐστε, ἀλλ' οὐχὶ πάντες. Jesus said to him, “He who has washed himself does not need anything other than to wash his feet, but is completely clean. And you are clean, but not all of you.” completely ← complete, an adjective in apposition to the other adjective it qualifies.
John 13:11 ᾜδει γὰρ τὸν παραδιδόντα αὐτόν· διὰ τοῦτο εἶπεν, Οὐχὶ πάντες καθαροί ἐστε. For he knew who was going to betray him. That is why he said, “You are not all clean.” that is why ← on account of this.
John 13:12 Ὅτε οὖν ἔνιψεν τοὺς πόδας αὐτῶν, καὶ ἔλαβεν τὰ ἱμάτια αὐτοῦ, ἀναπεσὼν πάλιν, εἶπεν αὐτοῖς, Γινώσκετε τί πεποίηκα ὑμῖν; Then when he had washed their feet and had taken his garments, he reclined again and said to them, “Do you know what I have done for you?
John 13:13 Ὑμεῖς φωνεῖτέ με, Ὁ διδάσκαλος, καὶ Ὁ κύριος· καὶ καλῶς λέγετε, εἰμὶ γάρ. You call me ‘the teacher’ and ‘the Lord’, and you say so correctly, for so I am. We do not capitalize as RP, taking the quoted words as titles rather than direct speech.
John 13:14 Εἰ οὖν ἐγὼ ἔνιψα ὑμῶν τοὺς πόδας, ὁ κύριος καὶ ὁ διδάσκαλος, καὶ ὑμεῖς ὀφείλετε ἀλλήλων νίπτειν τοὺς πόδας. So if I, the Lord and the teacher, have washed your feet, then you ought to wash each other's feet.
John 13:15 Ὑπόδειγμα γὰρ {RP TR: ἔδωκα} [P1904: δέδωκα] ὑμῖν, ἵνα καθὼς ἐγὼ ἐποίησα ὑμῖν, καὶ ὑμεῖς ποιῆτε. For I have given you an example, so that as I have acted for you, so you should act. ἔδωκα, I gave, RP TR F1853=10/18 F1859=4/8 vs. δέδωκα, I have given, P1904 F1853=8/18 F1859=4/8. We translate both readings in the English perfect tense.
John 13:16 Ἀμὴν ἀμὴν λέγω ὑμῖν, Οὐκ ἔστιν δοῦλος μείζων τοῦ κυρίου αὐτοῦ, οὐδὲ ἀπόστολος μείζων τοῦ πέμψαντος αὐτόν. Truly, truly, I say to you, a servant is not greater than his master, nor is a messenger greater than him who sent him. master: same word as lord.
messenger: same word as apostle.
than him: or, if the reader prefers, than he.
John 13:17 Εἰ ταῦτα οἴδατε, μακάριοί ἐστε ἐὰν ποιῆτε αὐτά. If you know these things, blessed are you if you do them.
John 13:18 Οὐ περὶ πάντων ὑμῶν λέγω· ἐγὼ οἶδα οὓς ἐξελεξάμην· ἀλλ' ἵνα ἡ γραφὴ πληρωθῇ, Ὁ τρώγων μετ' ἐμοῦ τὸν ἄρτον ἐπῆρεν ἐπ' ἐμὲ τὴν πτέρναν αὐτοῦ. I do not speak of all of you. I know those whom I have chosen, but let the scripture be fulfilled: ‘He who partakes of bread with me has lifted up his heel against me.’ Ps 41:10MT (Ps 41:9AV).
let ← in order that. See Mark 14:49.
John 13:19 Ἀπ' ἄρτι λέγω ὑμῖν πρὸ τοῦ γενέσθαι, ἵνα, ὅταν γένηται, πιστεύσητε ὅτι ἐγώ εἰμι. From now on I will tell you before a thing takes place, so that when it does take place, you may believe that I am. I am: see John 18:5-6.
John 13:20 Ἀμὴν ἀμὴν λέγω ὑμῖν, Ὁ λαμβάνων ἐάν τινα πέμψω, ἐμὲ λαμβάνει· ὁ δὲ ἐμὲ λαμβάνων, λαμβάνει τὸν πέμψαντά με. Truly, truly, I say to you, if I send someone, he who receives him receives me, and he who receives me receives him who sent me.”
John 13:21 Ταῦτα εἰπὼν ὁ Ἰησοῦς ἐταράχθη τῷ πνεύματι, καὶ ἐμαρτύρησεν καὶ εἶπεν, Ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι εἷς ἐξ ὑμῶν παραδώσει με. When Jesus had said these things, he was troubled in spirit, and he testified and said, “Truly, truly, I say to you that one of you will betray me.”
John 13:22 Ἔβλεπον οὖν εἰς ἀλλήλους οἱ μαθηταί, ἀπορούμενοι περὶ τίνος λέγει. Then the disciples looked at each other, at a loss as to whom he was speaking about. then: see John 3:25.
John 13:23 Ἦν δὲ ἀνακείμενος εἷς {RP TR: - } [P1904: ἐκ] τῶν μαθητῶν αὐτοῦ ἐν τῷ κόλπῳ τοῦ Ἰησοῦ, ὃν ἠγάπα ὁ Ἰησοῦς· And one of his disciples, he whom Jesus loved, was reclining in the bosom of Jesus's robe. ἐκ, out of: absent in RP TR F1853=16/18 F1859=5/7 vs. present in P1904 F1853=2/18 (Scrivener's ad) F1859=2/7.
robe: see [JWB-CC] p.60.
John 13:24 νεύει οὖν τούτῳ Σίμων Πέτρος πυθέσθαι τίς ἂν εἴη περὶ οὗ λέγει. Then Simon Peter made a sign to him, to inquire as to who it might be about whom he spoke. then: see John 3:25.
him ← this (one).
John 13:25 Ἐπιπεσὼν δὲ ἐκεῖνος {RP: οὕτως} [P1904 TR: - ] ἐπὶ τὸ στῆθος τοῦ Ἰησοῦ, λέγει αὐτῷ, Κύριε, τίς ἐστιν; Then he {RP: just} [P1904 TR: - ] sank onto Jesus's chest and said to him, “Lord, who is it?” οὕτως, thus, like this: present in RP F1853=10/19 (of which 1 misspelled) F1859=2/7 vs. absent in P1904 TR F1853=9/19 F1859=5/7. A disparity with RP, R=12:16. Burgon claims most cursives contain οὕτως, and he expounds it [JWB-CC] p.60. AV differs textually.
he ← that (one).
{RP: just ← thus, in this way.}
John 13:26 Ἀποκρίνεται ὁ Ἰησοῦς, Ἐκεῖνός ἐστιν ᾧ ἐγὼ βάψας τὸ ψωμίον ἐπιδώσω. Καὶ ἐμβάψας τὸ ψωμίον, δίδωσιν Ἰούδᾳ Σίμωνος Ἰσκαριώτῃ. Jesus answered, “It is he to whom I will give this morsel of food when I have dipped it.” So he dipped the morsel and gave it to Judas Iscariot, the son of Simon. he ← that (one).
John 13:27 Καὶ μετὰ τὸ ψωμίον, τότε εἰσῆλθεν εἰς ἐκεῖνον ὁ Σατανᾶς. Λέγει οὖν αὐτῷ ὁ Ἰησοῦς, Ὃ ποιεῖς, ποίησον τάχιον. And after the incident of the morsel of food, Satan entered into him. Then Jesus said to him, “What you are doing, do quickly.” Satan ← then Satan.
him ← that (one).
then: see John 3:25.
John 13:28 Τοῦτο δὲ οὐδεὶς ἔγνω τῶν ἀνακειμένων πρὸς τί εἶπεν αὐτῷ. But no-one among those reclining knew to what intent he said this to him. among ← of.
John 13:29 Τινὲς γὰρ ἐδόκουν, ἐπεὶ τὸ γλωσσόκομον εἶχεν ὁ Ἰούδας, ὅτι λέγει αὐτῷ ὁ Ἰησοῦς, Ἀγόρασον ὧν χρείαν ἔχομεν εἰς τὴν ἑορτήν· ἢ τοῖς πτωχοῖς ἵνα τι δῷ. For some thought, since Judas had the money-bag, that Jesus said to him, “Buy what we need for the festival”, or that he should give something to the poor.
John 13:30 Λαβὼν οὖν τὸ ψωμίον ἐκεῖνος, εὐθέως ἐξῆλθεν· ἦν δὲ νύξ. Then he took the morsel of food and went out straightaway. It was, by the way, night. he ← that (man).
John 13:31 Ὅτε {RP S1550: - } [P1904 E1624 S1894: οὖν] ἐξῆλθεν, λέγει ὁ Ἰησοῦς, Νῦν ἐδοξάσθη ὁ υἱὸς τοῦ ἀνθρώπου, καὶ ὁ θεὸς ἐδοξάσθη ἐν αὐτῷ. {RP S1550: When} [P1904 E1624 S1894: Then when] he had gone out, Jesus said, “Now the son of man has been glorified, and God has been glorified in him. οὖν, therefore (but see John 3:25): absent in RP S1550 F1853=15/17 F1859=3/7 vs. present in P1904 E1624 S1894 F1853=2/17 (Scrivener's gy) F1859=4/7.
has been glorified (2x) ← was glorified, which is incompatible with now. See Matt 2:2.
John 13:32 Εἰ ὁ θεὸς ἐδοξάσθη ἐν αὐτῷ, καὶ ὁ θεὸς δοξάσει αὐτὸν ἐν ἑαυτῷ, καὶ εὐθὺς δοξάσει αὐτόν. If God has been glorified in him, God will also glorify him in himself, and he will immediately glorify him.
John 13:33 Τεκνία, ἔτι μικρὸν μεθ' ὑμῶν εἰμι. Ζητήσετέ με, καὶ καθὼς εἶπον τοῖς Ἰουδαίοις ὅτι Ὅπου ὑπάγω ἐγώ, ὑμεῖς οὐ δύνασθε ἐλθεῖν, καὶ ὑμῖν λέγω ἄρτι. Little children, I will be with you for just a little while longer. You will seek me, and as I said to the Jews, ‘Where I am going, you cannot go’, so I also say to you now. longer: translating ἔτι.
Jews: i.e. the Jewish religious leaders.
John 13:34 Ἐντολὴν καινὴν δίδωμι ὑμῖν, ἵνα ἀγαπᾶτε ἀλλήλους· καθὼς ἠγάπησα ὑμᾶς, ἵνα καὶ ὑμεῖς ἀγαπᾶτε ἀλλήλους. I give you a new commandment: to love each other – that you also love each other as I have loved you.
John 13:35 Ἐν τούτῳ γνώσονται πάντες ὅτι ἐμοὶ μαθηταί ἐστε, ἐὰν ἀγάπην ἔχητε ἐν ἀλλήλοις. By this all will know that you are my disciples: by whether you have love among each other.” my disciples ← disciples to me.
by whether ← if.
John 13:36 Λέγει αὐτῷ Σίμων Πέτρος, Κύριε, ποῦ ὑπάγεις; Ἀπεκρίθη αὐτῷ ὁ Ἰησοῦς, Ὅπου {RP TR: - } [P1904: ἐγὼ] ὑπάγω, οὐ δύνασαί μοι νῦν ἀκολουθῆσαι, ὕστερον δὲ ἀκολουθήσεις μοι. Simon Peter said to him, “Lord, where are you going?” Jesus replied to him, “Where I am going, you cannot now follow me, but later you will follow me.” ἐγὼ, I (emphatic personal pronoun): absent in RP TR F1853=8/17 F1859=2/9 vs. present in P1904 F1853=9/17 F1859=7/9. A disparity with RP, R=11:17.
John 13:37 Λέγει αὐτῷ {RP: - } [P1904 TR: ὁ] Πέτρος, Κύριε, διὰ τί οὐ δύναμαί σοι ἀκολουθῆσαι ἄρτι; Τὴν ψυχήν μου ὑπὲρ σοῦ θήσω. Peter said to him, “Lord, why can I not follow you now? I will lay down my life for you.” ὁ, the (Peter): absent in RP F1853=15/17 F1859=5/8 vs. present in P1904 TR F1853=2/17 (Scrivener's ay) F1859=3/8.
life ← soul.
John 13:38 Ἀπεκρίθη αὐτῷ ὁ Ἰησοῦς, Τὴν ψυχήν σου ὑπὲρ ἐμοῦ θήσεις; Ἀμὴν ἀμὴν λέγω σοι, οὐ μὴ ἀλέκτωρ {RP: φωνήσῃ} [P1904 TR: φωνήσει] ἕως οὗ ἀπαρνήσῃ με τρίς. Jesus replied to him, “Will you lay down your life for me? Truly, truly, I say to you, the cock will certainly not crow until you have denied me three times. φωνήσῃ, will (not) crow (1) (classical aorist subjunctive), RP F1853=11/17 F1859=4/7 vs. φωνήσει, will (not) crow (2) (non-classical future indicative), P1904 TR F1853=6/17 F1859=3/7.
life ← soul.
have denied ← deny.
John 14:1 Μὴ ταρασσέσθω ὑμῶν ἡ καρδία· πιστεύετε εἰς τὸν θεόν, καὶ εἰς ἐμὲ πιστεύετε. Do not let your heart be troubled. Believe in God, and believe in me. believe: AV differs (ye believe), translating indicatively, which is also possible.
John 14:2 Ἐν τῇ οἰκίᾳ τοῦ πατρός μου μοναὶ πολλαί εἰσιν· εἰ δὲ μή, εἶπον ἂν ὑμῖν· Πορεύομαι ἑτοιμάσαι τόπον ὑμῖν. In my father's house there are many residences. If it were not so, I would have told you. I am going there to prepare a place for you. going there: we supply there to make it clear that the going is of motion, not an auxiliary to the future tense.
John 14:3 Καὶ ἐὰν πορευθῶ, {RP-text RP-marg2: - } [RP-marg P1904 TR: καὶ] {RP P1904 TR: ἑτοιμάσω} [RP-marg2: ἑτοιμάσαι] ὑμῖν τόπον· πάλιν ἔρχομαι καὶ παραλήψομαι ὑμᾶς πρὸς ἐμαυτόν, ἵνα ὅπου εἰμὶ ἐγώ, καὶ ὑμεῖς ἦτε. And if I go, {RP-text: I will} [RP-marg P1904 TR: and] [RP-marg2: to] prepare a place for {RP-text: you;} [RP-marg RP-marg2 P1904 TR: you,] I will come again and receive you to myself, so that where I am, you also may be. καὶ, and: absent in RP-text RP-marg2 F1853=12/20 F1859=6/9 vs. present in RP-marg P1904 TR F1853=8/20 F1859=3/9.
ἑτοιμάσω, I (will) prepare, subjunctive or future, RP P1904 TR F1853=12/19 F1859=7/9 vs. ἑτοιμάσαι, to prepare, RP-marg2 F1853=7/19 F1859=2/9.
John 14:4 Καὶ ὅπου ἐγὼ ὑπάγω οἴδατε, καὶ τὴν ὁδὸν οἴδατε. So you know where I am going, and you know the way.” and you know the way: preparing for the explanation in John 14:6.
John 14:5 Λέγει αὐτῷ Θωμᾶς, Κύριε, οὐκ οἴδαμεν ποῦ ὑπάγεις· καὶ πῶς δυνάμεθα τὴν ὁδὸν εἰδέναι; Thomas said to him, “Lord, we don't know where you are going. So how can we know the way?”
John 14:6 Λέγει αὐτῷ ὁ Ἰησοῦς, Ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή· οὐδεὶς ἔρχεται πρὸς τὸν πατέρα, εἰ μὴ δι' ἐμοῦ. Jesus said to him, “I am the way, and the truth and the life. No-one comes to the father except through me. I am: see John 18:5-6.
the life: such abstract nouns do not normally take the article in English, but we make an exception for the sake of the symmetry of the sentence. Compare John 11:25.
John 14:7 Εἰ ἐγνώκειτέ με, καὶ τὸν πατέρα μου ἐγνώκειτε ἄν· καὶ ἀπ' ἄρτι γινώσκετε αὐτόν, καὶ ἑωράκατε αὐτόν. If you had known me, you would have known my father as well. But from now on, you know him, and you have seen him.”
John 14:8 Λέγει αὐτῷ Φίλιππος, Κύριε, δεῖξον ἡμῖν τὸν πατέρα, καὶ ἀρκεῖ ἡμῖν. Philip said to him, “Lord, show us the father, and that will be sufficient for us.”
John 14:9 Λέγει αὐτῷ ὁ Ἰησοῦς, Τοσοῦτον χρόνον μεθ' ὑμῶν εἰμι, καὶ οὐκ ἔγνωκάς με, Φίλιππε; Ὁ ἑωρακὼς ἐμέ, ἑώρακεν τὸν πατέρα· καὶ πῶς σὺ λέγεις, Δεῖξον ἡμῖν τὸν πατέρα; Jesus said to him, “Have I been with you so long, yet you do not know me, Philip? He who has seen me has seen the father. So how can you say, ‘Show us the father’? know: see John 5:42.
he who has seen: our italicization here indicates the supplying of a finite verb, not a tense change, aorist to perfect, as might be suspected. See the Introduction.
John 14:10 Οὐ πιστεύεις ὅτι ἐγὼ ἐν τῷ πατρί, καὶ ὁ πατὴρ ἐν ἐμοί ἐστιν; Τὰ ῥήματα ἃ ἐγὼ λαλῶ ὑμῖν, ἀπ' ἐμαυτοῦ οὐ λαλῶ· ὁ δὲ πατὴρ ὁ ἐν ἐμοὶ μένων, αὐτὸς ποιεῖ τὰ ἔργα. Do you not believe that I am in the father, and the father is in me? The words which I say to you, I do not say on my own initiative, but it is the father who remains in me who does the works. it is the father ... who does ← the father ... he does (emphatic he).
John 14:11 Πιστεύετέ μοι ὅτι ἐγὼ ἐν τῷ πατρί, καὶ ὁ πατὴρ ἐν ἐμοί {RP P1904 S1550 S1894: - } [E1624: ἐστιν]· εἰ δὲ μή, διὰ τὰ ἔργα αὐτὰ πιστεύετέ μοι. Believe me, that I am in the father and the father {RP P1904 S1550 S1894: - } [E1624: is] in me. And if not, believe me on account of the works themselves. ἐστιν, is (explicitly): absent in RP P1904 S1550 S1894 F1853=17/18 F1859=7/8 vs. present in E1624 F1853=1/18 (Scrivener's b) F1859=1/8.
John 14:12 Ἀμὴν ἀμὴν λέγω ὑμῖν, ὁ πιστεύων εἰς ἐμέ, τὰ ἔργα ἃ ἐγὼ ποιῶ κἀκεῖνος ποιήσει, καὶ μείζονα τούτων ποιήσει· ὅτι ἐγὼ πρὸς τὸν πατέρα μου πορεύομαι. Truly, truly, I say to you, he who believes in me will also do the works which I do, and he will do greater ones than these, because I am going to my father. will ← that (man) will.
John 14:13 Καὶ ὅ τι ἂν αἰτήσητε ἐν τῷ ὀνόματί μου, τοῦτο ποιήσω, ἵνα δοξασθῇ ὁ πατὴρ ἐν τῷ υἱῷ. And whatever you ask in my name, I will do it, so that the father is glorified in the son. it ← this.
John 14:14 Ἐάν τι {RP-text: αἰτήσητέ με} [RP-marg P1904 TR: αἰτήσητε] ἐν τῷ ὀνόματί μου, ἐγὼ ποιήσω. If you ask anything {RP-text: of me} [RP-marg P1904 TR: - ] in my name, I will do it. με, (of) me: present in RP-text F1853=6/19 F1859=2/9 vs. absent in RP-marg P1904 TR F1853=13/19 F1859=7/9. A strong disparity with RP-text, R=8:22.
John 14:15 Ἐὰν ἀγαπᾶτέ με, τὰς ἐντολὰς τὰς ἐμὰς τηρήσατε. If you love me, keep my commandments.
John 14:16 Καὶ ἐγὼ ἐρωτήσω τὸν πατέρα, καὶ ἄλλον παράκλητον δώσει ὑμῖν, ἵνα μένῃ μεθ' ὑμῶν εἰς τὸν αἰῶνα, Moreover, I will ask the father, and he will give you another comforter, so that he may remain with you throughout the age: another ← another (of the same kind).
comforter: same as advocate in 1 John 2:1, being Jesus Christ the righteous.
John 14:17 τὸ πνεῦμα τῆς ἀληθείας, ὃ ὁ κόσμος οὐ δύναται λαβεῖν, ὅτι οὐ θεωρεῖ αὐτό, οὐδὲ γινώσκει αὐτό. Ὑμεῖς δὲ γινώσκετε αὐτό, ὅτι παρ' ὑμῖν μένει, καὶ ἐν ὑμῖν ἔσται. the spirit of truth, which the world cannot receive, because it does not see it or know it. But you know it, because it remains with you and it will be in you.
John 14:18 Οὐκ ἀφήσω ὑμᾶς ὀρφανούς· ἔρχομαι πρὸς ὑμᾶς. I will not leave you as orphans; I will come to you.
John 14:19 Ἔτι μικρὸν καὶ ὁ κόσμος με οὐκέτι θεωρεῖ, ὑμεῖς δὲ θεωρεῖτέ με· ὅτι ἐγὼ ζῶ, καὶ ὑμεῖς ζήσεσθε. Just a little while and the world will see me no longer, but you will see me. Because I live, you will live also. just ← still.
John 14:20 Ἐν ἐκείνῃ τῇ ἡμέρᾳ γνώσεσθε ὑμεῖς ὅτι ἐγὼ ἐν τῷ πατρί μου, καὶ ὑμεῖς ἐν ἐμοί, {RP: καὶ ἐγὼ} [P1904 TR: κἀγὼ] ἐν ὑμῖν. On that day, you will know that I am in my father, and you in me, and I in you. καὶ ἐγὼ, and I (uncontracted), RP F1853=2/19 (Scrivener's bxonce) F1859=2/8 vs. κἀγὼ, and I (contracted, crasis), P1904 TR F1853=17/19 F1859=6/8. A strong disparity with RP, R=4:25.
John 14:21 Ὁ ἔχων τὰς ἐντολάς μου καὶ τηρῶν αὐτάς, ἐκεῖνός ἐστιν ὁ ἀγαπῶν με· ὁ δὲ ἀγαπῶν με, ἀγαπηθήσεται ὑπὸ τοῦ πατρός μου· καὶ ἐγὼ ἀγαπήσω αὐτόν, καὶ ἐμφανίσω αὐτῷ ἐμαυτόν. He who has my commandments and keeps them – that's who loves me. And he who loves me will be loved by my father, and I will love him, and I will reveal myself to him.”
John 14:22 Λέγει αὐτῷ Ἰούδας, οὐχ ὁ Ἰσκαριώτης, Κύριε, {RP P1904: καὶ} [TR: - ] τί γέγονεν ὅτι ἡμῖν μέλλεις ἐμφανίζειν σεαυτόν, καὶ οὐχὶ τῷ κόσμῳ; Judas, not Iscariot, said to him, “Lord, what has happened {RP P1904: then} [TR: - ], in that you are going to reveal yourself to us but not to the world?” καὶ, and, then: present in RP P1904 F1853=18/18 F1859=7/8 vs. absent in TR F1853=0/18 F1859=1/8.
what has happened: AV differs somewhat (how is it).
John 14:23 Ἀπεκρίθη {RP P1904: - } [TR: ὁ] Ἰησοῦς καὶ εἶπεν αὐτῷ, Ἐάν τις ἀγαπᾷ με, τὸν λόγον μου τηρήσει, καὶ ὁ πατήρ μου ἀγαπήσει αὐτόν, καὶ πρὸς αὐτὸν ἐλευσόμεθα, καὶ μονὴν παρ' αὐτῷ ποιήσομεν. Jesus replied and said to him, “If anyone loves me, he will keep my word, and my father will love him, and we will come to him, and we will make an abode with him. ὁ, the (Jesus): absent in RP P1904 F1853=17/18 F1859=6/8 vs. present in TR F1853=1/18 (Scrivener's c) F1859=2/8.
with: in the sense of French chez.
This discourse ends at John 16:16.
John 14:24 Ὁ μὴ ἀγαπῶν με, τοὺς λόγους μου οὐ τηρεῖ· καὶ ὁ λόγος ὃν ἀκούετε οὐκ ἔστιν ἐμός, ἀλλὰ τοῦ πέμψαντός με πατρός. He who does not love me does not keep my words. And the word which you hear is not mine, but that of the father who sent me.
John 14:25 Ταῦτα λελάληκα ὑμῖν παρ' ὑμῖν μένων. I spoke these things to you when I was staying with you. I spoke ← I have spoken.
John 14:26 Ὁ δὲ παράκλητος, τὸ πνεῦμα τὸ ἅγιον, ὃ πέμψει ὁ πατὴρ ἐν τῷ ὀνόματί μου, ἐκεῖνος ὑμᾶς διδάξει πάντα, καὶ ὑπομνήσει ὑμᾶς πάντα ἃ εἶπον ὑμῖν. But the comforter, the holy spirit, which the father will send in my name, he will teach you everything and will remind you of everything I have said to you. comforter: same as advocate in 1 John 2:1.
he will ← that (one) will (masculine).
John 14:27 Εἰρήνην ἀφίημι ὑμῖν, εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν· οὐ καθὼς ὁ κόσμος δίδωσιν, ἐγὼ δίδωμι ὑμῖν. Μὴ ταρασσέσθω ὑμῶν ἡ καρδία, μηδὲ δειλιάτω. I leave you peace. I give you my peace. I give it to you not as the world gives it. Do not let your heart be troubled, or be afraid.
John 14:28 Ἠκούσατε ὅτι ἐγὼ εἶπον ὑμῖν, Ὑπάγω καὶ ἔρχομαι πρὸς ὑμᾶς. Εἰ ἠγαπᾶτέ με, ἐχάρητε ἂν ὅτι εἶπον, Πορεύομαι πρὸς τὸν πατέρα· ὅτι ὁ πατήρ μου μείζων μού ἐστιν. You have heard that I said to you, ‘I am going away, and I will come back to you.’ If you loved me, you would have rejoiced in that I said, ‘I am going to the father’, because the father is greater than I am. Although the tenses may seem a little strange in this sentence, if you loved me (now), you would have rejoiced (then), they reflect the formal Greek.
John 14:29 Καὶ νῦν εἴρηκα ὑμῖν πρὶν γενέσθαι· ἵνα, ὅταν γένηται, πιστεύσητε. And now I have spoken to you before it happens, so that when it does happen, you may believe.
John 14:30 Οὐκέτι πολλὰ λαλήσω μεθ' ὑμῶν· ἔρχεται γὰρ ὁ τοῦ κόσμου {RP P1904: - } [TR: τούτου] ἄρχων, καὶ ἐν ἐμοὶ οὐκ ἔχει οὐδέν· I will no longer discuss many things with you. For the ruler of {RP P1904: the} [TR: this] world is coming, but he has no hold on me in any way. τούτου, this: absent in RP P1904 F1853=17/17 F1859=7/8 vs. present in TR F1853=0/17 F1859=1/8.
on ← in.
John 14:31 ἀλλ' ἵνα γνῷ ὁ κόσμος ὅτι ἀγαπῶ τὸν πατέρα, καὶ καθὼς ἐνετείλατό μοι ὁ πατήρ, οὕτως ποιῶ. Ἐγείρεσθε, ἄγωμεν ἐντεῦθεν. But let the world know that I love the father, and that as my father commanded me, so I act. Up you get, let us move on from here. let ← in order that. See Mark 14:49.
John 15:1 Ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινή, καὶ ὁ πατήρ μου ὁ γεωργός ἐστιν. I am the true vine, and my father is the cultivator. I am: see John 18:5-6.
John 15:2 Πᾶν κλῆμα ἐν ἐμοὶ μὴ φέρον καρπόν, αἴρει αὐτό· καὶ πᾶν τὸ καρπὸν φέρον, καθαίρει αὐτό, ἵνα πλείονα καρπὸν φέρῃ. As for every branch in me which does not bear fruit, he removes it. But as for every one which bears fruit, he prunes it, so that it bears more fruit. prunes: in other contexts the word means cleanse, purify. See next verse.
John 15:3 Ἤδη ὑμεῖς καθαροί ἐστε διὰ τὸν λόγον ὃν λελάληκα ὑμῖν. You are already clean, because of the word which I have spoken to you. clean: the Greek word is etymologically related to prunes in the previous verse.
John 15:4 Μείνατε ἐν ἐμοί, κἀγὼ ἐν ὑμῖν. Καθὼς τὸ κλῆμα οὐ δύναται καρπὸν φέρειν ἀφ' ἑαυτοῦ, ἐὰν μὴ μείνῃ ἐν τῇ ἀμπέλῳ, οὕτως οὐδὲ ὑμεῖς, ἐὰν μὴ ἐν ἐμοὶ μείνητε. Remain in me, and I will in you. As the branch cannot bear fruit by itself, if it does not remain in the vine, so neither can you, if you do not remain in me.
John 15:5 Ἐγώ εἰμι ἡ ἄμπελος, ὑμεῖς τὰ κλήματα. Ὁ μένων ἐν ἐμοί, κἀγὼ ἐν αὐτῷ, οὗτος φέρει καρπὸν πολύν· ὅτι χωρὶς ἐμοῦ οὐ δύνασθε ποιεῖν οὐδέν. I am the vine; you are the branches. He who remains in me, and I in him, bears much fruit, because without me you cannot do anything. I am: see John 18:5-6.
bears ← this (one) bears.
John 15:6 Ἐὰν μή τις μείνῃ ἐν ἐμοί, ἐβλήθη ἔξω ὡς τὸ κλῆμα, καὶ ἐξηράνθη, καὶ συνάγουσιν αὐτὰ καὶ εἰς {RP P1904: τὸ} [TR: - ] πῦρ βάλλουσιν, καὶ καίεται. If anyone does not remain in me, he is thrown out as a branch, and he withers, and people gather them and put them on {RP P1904: the} [TR: a] fire, and they are burnt. τὸ, the (fire): present in RP P1904 F1853=15/17 F1859=7/7 vs. absent in TR F1853=2/17 (Scrivener's bg) F1859=0/7.
is thrown out ... withers: gnomic aorists.
John 15:7 Ἐὰν μείνητε ἐν ἐμοί, καὶ τὰ ῥήματά μου ἐν ὑμῖν μείνῃ, ὃ ἐὰν θέλητε {RP TR: αἰτήσεσθε} [P1904: αἰτήσασθε], καὶ γενήσεται ὑμῖν. If you remain in me, and my words remain in you, ask for whatever you wish, and it will take place for you. αἰτήσεσθε, ask (future indicative, acting as an imperative), RP TR F1853=12/17 F1859=7/10 vs. αἰτήσασθε, ask (aorist, so perfective aspect), P1904 F1853=5/17 F1859=3/10.
John 15:8 Ἐν τούτῳ ἐδοξάσθη ὁ πατήρ μου, ἵνα καρπὸν πολὺν φέρητε· καὶ γενήσεσθε ἐμοὶ μαθηταί. This is what my father is glorified by: by you bearing much fruit and so becoming disciples to me. this is what ← in this.
and so becoming ← and you will become.
John 15:9 Καθὼς ἠγάπησέν με ὁ πατήρ, κἀγὼ ἠγάπησα ὑμᾶς· μείνατε ἐν τῇ ἀγάπῃ τῇ ἐμῇ. As my father loved me, so I have loved you. Remain in my love.
John 15:10 Ἐὰν τὰς ἐντολάς μου τηρήσητε, μενεῖτε ἐν τῇ ἀγάπῃ μου· καθὼς ἐγὼ τὰς ἐντολὰς τοῦ πατρός μου τετήρηκα, καὶ μένω αὐτοῦ ἐν τῇ ἀγάπῃ. If you keep my commandments, you will remain in my love, as I have kept the commandments of my father and remain in his love.
John 15:11 Ταῦτα λελάληκα ὑμῖν, ἵνα ἡ χαρὰ ἡ ἐμὴ ἐν ὑμῖν μείνῃ, καὶ ἡ χαρὰ ὑμῶν πληρωθῇ. I have said these things to you in order that my joy may remain in you, and your joy may be fulfilled.
John 15:12 Αὕτη ἐστὶν ἡ ἐντολὴ ἡ ἐμή, ἵνα ἀγαπᾶτε ἀλλήλους, καθὼς ἠγάπησα ὑμᾶς. This is my commandment, that you love each other as I have loved you.
John 15:13 Μείζονα ταύτης ἀγάπην οὐδεὶς ἔχει, ἵνα τις τὴν ψυχὴν αὐτοῦ θῇ ὑπὲρ τῶν φίλων αὐτοῦ. No-one has love greater than this: that someone should lay down his life for his friends. life ← soul.
John 15:14 Ὑμεῖς φίλοι μου ἐστέ, ἐὰν ποιῆτε ὅσα ἐγὼ ἐντέλλομαι ὑμῖν. You are my friends if you do what I command you. what ← as much as.
John 15:15 Οὐκέτι ὑμᾶς λέγω δούλους, ὅτι ὁ δοῦλος οὐκ οἶδεν τί ποιεῖ αὐτοῦ ὁ κύριος· ὑμᾶς δὲ εἴρηκα φίλους, ὅτι πάντα ἃ ἤκουσα παρὰ τοῦ πατρός μου ἐγνώρισα ὑμῖν. I no longer call you servants, for the servant does not know what his master does. But I have called you friends, because I have informed you of everything that I have heard from my father.
John 15:16 Οὐχ ὑμεῖς με ἐξελέξασθε, ἀλλ' ἐγὼ ἐξελεξάμην ὑμᾶς, καὶ ἔθηκα ὑμᾶς, ἵνα ὑμεῖς ὑπάγητε καὶ καρπὸν φέρητε, καὶ ὁ καρπὸς ὑμῶν μένῃ· ἵνα ὅ τι ἂν αἰτήσητε τὸν πατέρα ἐν τῷ ὀνόματί μου, {RP-text P1904 TR: δῷ} [RP-marg: δῴη] ὑμῖν. You did not choose me, but I chose you, and I appointed you to go and bear fruit, and for your fruit to remain, so that whatever you ask the father for in my name, he should give you. δῷ, (that) he give (aorist subjunctive, classical form), RP-text P1904 TR F1853=5/23 F1859=1/10 vs. δῴη, (that) he give (aorist subjunctive, for δώῃ, or aorist optative), RP-marg F1853=13/23 F1859=3/10 vs. other readings, F1853=5/23 F1859=6/10. A disparity with RP-text, R=8:16.
John 15:17 Ταῦτα ἐντέλλομαι ὑμῖν, ἵνα ἀγαπᾶτε ἀλλήλους. I charge you with this: that you love each other. this ← these (things).
John 15:18 Εἰ ὁ κόσμος ὑμᾶς μισεῖ, γινώσκετε ὅτι ἐμὲ πρῶτον ὑμῶν μεμίσηκεν. If the world hates you, know that it hated me before you. know: AV differs (ye know), translating indicatively.
John 15:19 Εἰ ἐκ τοῦ κόσμου ἦτε, ὁ κόσμος ἂν τὸ ἴδιον ἐφίλει· ὅτι δὲ ἐκ τοῦ κόσμου οὐκ ἐστέ, ἀλλ' ἐγὼ ἐξελεξάμην ὑμᾶς ἐκ τοῦ κόσμου, διὰ τοῦτο μισεῖ ὑμᾶς ὁ κόσμος. If you were of the world, the world would love you as its own. However, since you are not of the world, but I have chosen you out of the world – that is why the world hates you. that is why ← on account of this.
John 15:20 Μνημονεύετε τοῦ λόγου οὗ ἐγὼ εἶπον ὑμῖν, Οὐκ ἔστιν δοῦλος μείζων τοῦ κυρίου αὐτοῦ. Εἰ ἐμὲ ἐδίωξαν, καὶ ὑμᾶς διώξουσιν· εἰ τὸν λόγον μου ἐτήρησαν, καὶ τὸν ὑμέτερον τηρήσουσιν. Remember the words which I spoke to you. A servant is not greater than his master. If they persecuted me, they will persecute you too. If they kept my word, they will keep yours as well. words ← word.
John 15:21 Ἀλλὰ ταῦτα πάντα ποιήσουσιν ὑμῖν διὰ τὸ ὄνομά μου, ὅτι οὐκ οἴδασιν τὸν πέμψαντά με. But they will do all these things to you on account of my name, because they do not know him who sent me.
John 15:22 Εἰ μὴ ἦλθον καὶ ἐλάλησα αὐτοῖς, ἁμαρτίαν οὐκ εἶχον· νῦν δὲ πρόφασιν οὐκ ἔχουσιν περὶ τῆς ἁμαρτίας αὐτῶν. If I had not come and spoken to them, they would have no sin. But now they have no excuse for their sin.
John 15:23 Ὁ ἐμὲ μισῶν, καὶ τὸν πατέρα μου μισεῖ. He who hates me also hates my father.
John 15:24 Εἰ τὰ ἔργα μὴ ἐποίησα ἐν αὐτοῖς ἃ οὐδεὶς ἄλλος πεποίηκεν, ἁμαρτίαν οὐκ εἶχον· νῦν δὲ καὶ ἑωράκασιν καὶ μεμισήκασιν καὶ ἐμὲ καὶ τὸν πατέρα μου. If I had not done the works among them which no-one else has done, they would have no sin. But as it is they have seen and hated both me and my father. but as it is ← but now.
seen ← both seen.
John 15:25 Ἀλλ' ἵνα πληρωθῇ ὁ λόγος ὁ γεγραμμένος ἐν τῷ νόμῳ αὐτῶν ὅτι Ἐμίσησάν με δωρεάν. But this is so that the word written in their law might be fulfilled: ‘They hated me gratuitously.’ Ps 35:19, Ps 69:5MT (Ps 69:4AV).
John 15:26 Ὅταν δὲ ἔλθῃ ὁ παράκλητος, ὃν ἐγὼ πέμψω ὑμῖν παρὰ τοῦ πατρός, τὸ πνεῦμα τῆς ἀληθείας, ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται, ἐκεῖνος μαρτυρήσει περὶ ἐμοῦ· But when the comforter comes, whom I will send you from the father – the spirit of truth which proceeds from the father – he will testify about me. comforter: the same word as for advocate in 1 John 2:1.
he ← that (one), masculine, agreeing with comforter, not spirit.
John 15:27 καὶ ὑμεῖς δὲ μαρτυρεῖτε, ὅτι ἀπ' ἀρχῆς μετ' ἐμοῦ ἐστε. But you testify too, because you have been with me from the start. testify: imperative or indicative, ambiguous in Greek, as in our English.
John 16:1 Ταῦτα λελάληκα ὑμῖν, ἵνα μὴ σκανδαλισθῆτε. I have told you these things so that you are not offended. are not offended: or stumble.
John 16:2 Ἀποσυναγώγους ποιήσουσιν ὑμᾶς· ἀλλ' ἔρχεται ὥρα, ἵνα πᾶς ὁ ἀποκτείνας ὑμᾶς δόξῃ λατρείαν προσφέρειν τῷ θεῷ. They will excommunicate you from the synagogues, but an hour is coming when everyone who kills you will think he is offering service to God. when ← in order that, but not always for purpose in NT Greek.
John 16:3 Καὶ ταῦτα ποιήσουσιν {RP P1904: - } [TR: ὑμῖν], ὅτι οὐκ ἔγνωσαν τὸν πατέρα οὐδὲ ἐμέ. And they will do these things {RP P1904: - } [TR: to you] because they do not know the father or me. ὑμῖν, to you: absent in RP P1904 F1853=15/18 F1859=6/8 vs. present in TR F1853=3/18 (Scrivener's agp) F1859=2/8.
know: see John 5:42.
John 16:4 Ἀλλὰ ταῦτα λελάληκα ὑμῖν, ἵνα ὅταν ἔλθῃ ἡ ὥρα, μνημονεύητε αὐτῶν, ὅτι ἐγὼ εἶπον ὑμῖν. Ταῦτα δὲ ὑμῖν ἐξ ἀρχῆς οὐκ εἶπον, ὅτι μεθ' ὑμῶν ἤμην. However, I have told you these things so that when the hour comes, you will remember that I told you them. But I did not tell you these things from the start, because I was with you. remember that I told you them ← remember them, that I told you.
John 16:5 Νῦν δὲ ὑπάγω πρὸς τὸν πέμψαντά με, καὶ οὐδεὶς ἐξ ὑμῶν ἐρωτᾷ με, Ποῦ ὑπάγεις; Now, though, I am going to him who sent me, yet none of you is asking me, ‘Where are you going?’
John 16:6 Ἀλλ' ὅτι ταῦτα λελάληκα ὑμῖν, ἡ λύπη πεπλήρωκεν ὑμῶν τὴν καρδίαν. But because I have told you these things, sorrow has filled your heart.
John 16:7 Ἀλλ' ἐγὼ τὴν ἀλήθειαν λέγω ὑμῖν· συμφέρει ὑμῖν ἵνα ἐγὼ ἀπέλθω· ἐὰν γὰρ {RP P1904: ἐγὼ} [TR: - ] μὴ ἀπέλθω, ὁ παράκλητος οὐκ ἐλεύσεται πρὸς ὑμᾶς· ἐὰν δὲ πορευθῶ, πέμψω αὐτὸν πρὸς ὑμᾶς. But I tell you the truth: it is advantageous to you for me to depart, since if I do not depart, the comforter will not come to you. But if I go, I will send him to you. ἐγὼ, I (emphatic): present in RP P1904 F1853=18/18 F1859=7/7 vs. absent in TR F1853=0/18 F1859=0/7.
John 16:8 Καὶ ἐλθὼν ἐκεῖνος ἐλέγξει τὸν κόσμον περὶ ἁμαρτίας καὶ περὶ δικαιοσύνης καὶ περὶ κρίσεως· And when he has come, he will convince the world of sin and of righteousness and of judgment: he ← that (one), masculine.
John 16:9 περὶ ἁμαρτίας μέν, ὅτι οὐ πιστεύουσιν εἰς ἐμέ· of sin, because they do not believe in me;
John 16:10 περὶ δικαιοσύνης δέ, ὅτι πρὸς τὸν πατέρα μου ὑπάγω, καὶ οὐκέτι θεωρεῖτέ με· of righteousness, because I am going to my father, and you will see me no more;
John 16:11 περὶ δὲ κρίσεως, ὅτι ὁ ἄρχων τοῦ κόσμου τούτου κέκριται. of judgment, because the ruler of this world stands judged. stands judged ← has been judged.
John 16:12 Ἔτι πολλὰ ἔχω λέγειν ὑμῖν, ἀλλ' οὐ δύνασθε βαστάζειν ἄρτι. I still have many things to say to you, but you cannot bear them at present.
John 16:13 Ὅταν δὲ ἔλθῃ ἐκεῖνος, τὸ πνεῦμα τῆς ἀληθείας, ὁδηγήσει ὑμᾶς εἰς πᾶσαν τὴν ἀλήθειαν· οὐ γὰρ λαλήσει ἀφ' ἑαυτοῦ, ἀλλ' ὅσα ἂν ἀκούσῃ λαλήσει, καὶ τὰ ἐρχόμενα ἀναγγελεῖ ὑμῖν. But when he comes, the spirit of truth, he will guide you into the whole truth, for he will not speak on his own initiative, but whatever he hears he will say, and he will announce to you things to come. he ← that (one), the former, masculine, although in apposition to the spirit (neuter).
John 16:14 Ἐκεῖνος ἐμὲ δοξάσει, ὅτι ἐκ τοῦ ἐμοῦ λήψεται, καὶ ἀναγγελεῖ ὑμῖν. He will glorify me, because he will take from what is mine and announce it to you. he ← that (one), the former.
John 16:15 Πάντα ὅσα ἔχει ὁ πατὴρ ἐμά ἐστιν· διὰ τοῦτο εἶπον, ὅτι ἐκ τοῦ ἐμοῦ {RP: λαμβάνει} [P1904 TR: λήψεται], καὶ ἀναγγελεῖ ὑμῖν. Everything that the father has is mine. That is why I said that he {RP: takes} [P1904 TR: will take] from what is mine, and he will announce it to you. λαμβάνει, takes, RP F1853=14/17 F1859=5/7 vs. λήψεται, will take, P1904 TR F1853=3/17 (Scrivener's dop) F1859=2/7. AV differs textually. Depending on the sense intended, the English tense of direct speech could be subject to a change in indirect speech (he took) following a historic main verb. See Acts 6:1 for the grammatical issue.
that is why ← on account of this.
{RP: takes: assuming the process continues into the present, or else took}.
will announce: assuming the process continues into the present, or else would announce.
John 16:16 Μικρὸν καὶ οὐ θεωρεῖτέ με, καὶ πάλιν μικρὸν καὶ ὄψεσθέ με, ὅτι {RP: - } [P1904 TR: ἐγὼ] ὑπάγω πρὸς τὸν πατέρα. Just a little while and you will not see me, and then another little while and you will see me, because I am going to the father.” ἐγὼ, I (emphatic): absent in RP F1853=17/19 F1859=7/8 vs. present in P1904 TR F1853=2/19 (Scrivener's m*yonce) F1859=1/8.
another ← again.
This discourse started at John 14:23.
John 16:17 Εἶπον οὖν ἐκ τῶν μαθητῶν αὐτοῦ πρὸς ἀλλήλους, Τί ἐστιν τοῦτο ὃ λέγει ἡμῖν, Μικρὸν καὶ οὐ θεωρεῖτέ με, καὶ πάλιν μικρὸν καὶ ὄψεσθέ με; καὶ ὅτι Ἐγὼ ὑπάγω πρὸς τὸν πατέρα; Then some of his disciples said to each other, “What does this that he says to us mean: ‘Just a little while and you will not see me, and then another little while and you will see me’, and, ‘I am going to the father’?” does ... mean ← is.
another ← again.
AV differs (because), taking ὅτι as causal; we, with RP, take it as introducing direct speech, at I am going.
John 16:18 Ἔλεγον οὖν, Τοῦτο τί ἐστιν ὃ λέγει, τὸ μικρόν; Οὐκ οἴδαμεν τί λαλεῖ. So they said, “What does this that he said mean: ‘Just a little while’? We do not know what he is saying.” does ... mean ← is.
John 16:19 Ἔγνω οὖν ὁ Ἰησοῦς ὅτι ἤθελον αὐτὸν ἐρωτᾶν, καὶ εἶπεν αὐτοῖς, Περὶ τούτου ζητεῖτε μετ' ἀλλήλων, ὅτι εἶπον, Μικρὸν καὶ οὐ θεωρεῖτέ με, καὶ πάλιν μικρὸν καὶ ὄψεσθέ με; Now Jesus knew that they wanted to ask him about it, and he said to them, “Are you discussing this matter with each other because I said, ‘Just a little while and you will not see me, and then another little while and you will see me’? wanted ← had wanted. But the classical rule that the tense in indirect speech represents the tense in direct speech does not seem to apply here. See also Acts 6:1, Acts 22:2.
another ← again.
John 16:20 Ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι κλαύσετε καὶ θρηνήσετε ὑμεῖς, ὁ δὲ κόσμος χαρήσεται· ὑμεῖς δὲ λυπηθήσεσθε, ἀλλ' ἡ λύπη ὑμῶν εἰς χαρὰν γενήσεται. Truly, truly, I say to you that you will weep and lament, but the world will rejoice. So you will be grieved, but your grief will turn into joy.
John 16:21 Ἡ γυνὴ ὅταν τίκτῃ λύπην ἔχει, ὅτι ἦλθεν ἡ ὥρα αὐτῆς· ὅταν δὲ γεννήσῃ τὸ παιδίον, οὐκέτι μνημονεύει τῆς θλίψεως, διὰ τὴν χαρὰν ὅτι ἐγεννήθη ἄνθρωπος εἰς τὸν κόσμον. When a woman is in labour, she is in pain, because her hour has come, but when she has given birth to the child, she no longer remembers the suffering because of the joy in that a man has been born in the world. is in pain ← has grief or pain.
has given birth ← gives birth.
in the world ← into the world.
John 16:22 Καὶ ὑμεῖς οὖν λύπην μὲν νῦν ἔχετε· πάλιν δὲ ὄψομαι ὑμᾶς, καὶ χαρήσεται ὑμῶν ἡ καρδία, καὶ τὴν χαρὰν ὑμῶν οὐδεὶς αἴρει ἀφ' ὑμῶν. So you now have grief. But I will see you again and your heart will rejoice, and no-one will take your joy from you.
John 16:23 Καὶ ἐν ἐκείνῃ τῇ ἡμέρᾳ ἐμὲ οὐκ ἐρωτήσετε οὐδέν. Ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι ὅσα ἂν αἰτήσητε τὸν πατέρα ἐν τῷ ὀνόματί μου, δώσει ὑμῖν. And on that day you will not ask me anything. Truly, truly, I say to you that whatever you ask of the father in my name, he will give you.
John 16:24 Ἕως ἄρτι οὐκ ᾐτήσατε οὐδὲν ἐν τῷ ὀνόματί μου· αἰτεῖτε, καὶ λήψεσθε, ἵνα ἡ χαρὰ ὑμῶν ᾖ πεπληρωμένη. Up to now you have not asked for anything in my name. Ask, and you will receive, so that your joy may be fulfilled.
John 16:25 Ταῦτα ἐν παροιμίαις λελάληκα ὑμῖν· {RP P1904 S1550 E1624: ἀλλ'} [S1894: - ] ἔρχεται ὥρα ὅτε οὐκέτι ἐν παροιμίαις λαλήσω ὑμῖν, ἀλλὰ παρρησίᾳ περὶ τοῦ πατρὸς ἀναγγελῶ ὑμῖν. I have told you these things in proverbs, {RP P1904 S1550 E1624: but} [S1894: but] the hour is coming when I will no longer speak to you in proverbs, but I will inform you plainly concerning the father. ἀλλ', but: present in RP P1904 S1550 E1624 F1853=18/18 F1859=6/7 vs. absent in S1894 F1853=0/18 F1859=1/7.
John 16:26 Ἐν ἐκείνῃ τῇ ἡμέρᾳ ἐν τῷ ὀνόματί μου αἰτήσεσθε· καὶ οὐ λέγω ὑμῖν ὅτι ἐγὼ ἐρωτήσω τὸν πατέρα περὶ ὑμῶν· On that day you will ask in my name. But I do not say to you that I will ask the father on behalf of you,
John 16:27 αὐτὸς γὰρ ὁ πατὴρ φιλεῖ ὑμᾶς, ὅτι ὑμεῖς ἐμὲ πεφιλήκατε, καὶ πεπιστεύκατε ὅτι ἐγὼ παρὰ τοῦ θεοῦ ἐξῆλθον. for the father himself loves you because you have loved me and have believed that I came out from God.
John 16:28 Ἐξῆλθον παρὰ τοῦ πατρός, καὶ ἐλήλυθα εἰς τὸν κόσμον· πάλιν ἀφίημι τὸν κόσμον, καὶ πορεύομαι πρὸς τὸν πατέρα. I came from the father, and I have come into the world. I am leaving the world again, and I am going to the father.”
John 16:29 Λέγουσιν αὐτῷ οἱ μαθηταὶ αὐτοῦ, Ἴδε, νῦν παρρησίᾳ λαλεῖς, καὶ παροιμίαν οὐδεμίαν λέγεις. His disciples said to him, “Look, now you are speaking plainly and are not using any proverb. using ← speaking.
John 16:30 Νῦν οἴδαμεν ὅτι οἶδας πάντα, καὶ οὐ χρείαν ἔχεις ἵνα τίς σε ἐρωτᾷ· ἐν τούτῳ πιστεύομεν ὅτι ἀπὸ θεοῦ ἐξῆλθες. We now know that you know everything, and don't need anyone to ask you. By this we believe that you have come from God.”
John 16:31 Ἀπεκρίθη αὐτοῖς ὁ Ἰησοῦς, Ἄρτι πιστεύετε; Jesus replied to them, “Do you now believe?
John 16:32 Ἰδού, ἔρχεται ὥρα καὶ νῦν ἐλήλυθεν, ἵνα σκορπισθῆτε ἕκαστος εἰς τὰ ἴδια, καὶ ἐμὲ μόνον ἀφῆτε· καὶ οὐκ εἰμὶ μόνος, ὅτι ὁ πατὴρ μετ' ἐμοῦ ἐστιν. Look the hour is coming, and has now come, for each of you to be scattered to his own home, and for you to leave me alone. Yet I am not alone, because the father is with me. his own home ← his own (things). Compare John 19:27.
John 16:33 Ταῦτα λελάληκα ὑμῖν, ἵνα ἐν ἐμοὶ εἰρήνην ἔχητε. Ἐν τῷ κόσμῳ θλίψιν {RP S1550: ἔχετε} [P1904 E1624 S1894: ἕξετε]· ἀλλὰ θαρσεῖτε, ἐγὼ νενίκηκα τὸν κόσμον. I have spoken these things to you so that you may have peace in me. In the world, you {RP S1550: - } [P1904 E1624 S1894: will] have tribulation, but be of good courage; I have overcome the world.” ἔχετε, you have, RP S1550 F1853=14/19 F1859=5/8 vs. ἕξετε, you will have, P1904 E1624 S1894 F1853=3/19 (Scrivener's fd*q) F1859=3/8 vs. other readings, F1853=2/19 (Scrivener's cy) F1859=0/8. AV differs textually.
John 17:1 Ταῦτα ἐλάλησεν ὁ Ἰησοῦς, καὶ ἐπῆρεν τοὺς ὀφθαλμοὺς αὐτοῦ εἰς τὸν οὐρανόν, καὶ εἶπεν, Πάτερ, ἐλήλυθεν ἡ ὥρα· δόξασόν σου τὸν υἱόν, ἵνα καὶ ὁ υἱός σου δοξάσῃ σε· Jesus said these things and lifted up his eyes to heaven and said, “Father, the hour has come. Glorify your son, in order that your son may for his part glorify you. for his part ← also.
John 17:2 καθὼς ἔδωκας αὐτῷ ἐξουσίαν πάσης σαρκός, ἵνα πᾶν ὃ δέδωκας αὐτῷ, {RP P1904: δώσει} [TR: δώσῃ] αὐτοῖς ζωὴν αἰώνιον. Do this just as you gave him authority over all flesh, which you did so that he should give age-abiding life to the whole of what you have given him. δώσει, he will give (non-classical future indicative), RP P1904 F1853=15/19 F1859=7/8 vs. δώσῃ, he may give (classical subjunctive), TR F1853=4/19 (Scrivener's cfoxonce) F1859=1/8.
over ← of.
the whole of what: neuter, but perhaps translate everyone; see [MZ] §12.
John 17:3 Αὕτη δέ ἐστιν ἡ αἰώνιος ζωή, ἵνα γινώσκωσίν σε τὸν μόνον ἀληθινὸν θεόν, καὶ ὃν ἀπέστειλας Ἰησοῦν χριστόν. And this is age-abiding life, that they should know you, the only true God, and him whom you sent, Jesus Christ. you, the only true God, and him whom you sent: perhaps omit a comma, giving you, the only true God and (him) whom you sent.
John 17:4 Ἐγώ σε ἐδόξασα ἐπὶ τῆς γῆς· τὸ ἔργον ἐτελείωσα ὃ δέδωκάς μοι ἵνα ποιήσω. I have glorified you on the earth; I have completed the work which you gave me to do.
John 17:5 Καὶ νῦν δόξασόν με σύ, πάτερ, παρὰ σεαυτῷ τῇ δόξῃ ᾗ εἶχον πρὸ τοῦ τὸν κόσμον εἶναι παρὰ σοί. And now, glorify me, father, in your presence with the glory which I had with you before the world existed. in your presence: AV differs somewhat (with thine own self).
existed ← was.
John 17:6 Ἐφανέρωσά σου τὸ ὄνομα τοῖς ἀνθρώποις οὓς δέδωκάς μοι ἐκ τοῦ κόσμου· σοὶ ἦσαν, καὶ ἐμοὶ αὐτοὺς δέδωκας· καὶ τὸν λόγον σου τετηρήκασιν. I have manifested your name to the men you have given me out of the world. They were yours, and you have given them to me, and they have kept your word.
John 17:7 Νῦν ἔγνωκαν ὅτι πάντα ὅσα δέδωκάς μοι, παρὰ σοῦ ἐστιν· They have come to know now that everything that you have given me is from you, have come to know ← have known, but with effect lasting into the present.
John 17:8 ὅτι τὰ ῥήματα ἃ δέδωκάς μοι, δέδωκα αὐτοῖς· καὶ αὐτοὶ ἔλαβον, καὶ ἔγνωσαν ἀληθῶς ὅτι παρὰ σοῦ ἐξῆλθον, καὶ ἐπίστευσαν ὅτι σύ με ἀπέστειλας. because I have given them the words which you have given me, and they received them, and they truly knew that I came out from you, and they believed that you sent me.
John 17:9 Ἐγὼ περὶ αὐτῶν ἐρωτῶ· οὐ περὶ τοῦ κόσμου ἐρωτῶ, ἀλλὰ περὶ ὧν δέδωκάς μοι, ὅτι σοί εἰσιν· I make a request for them. I do not make a request for the world, but for those whom you have given me, for they are yours.
John 17:10 καὶ τὰ ἐμὰ πάντα σά ἐστιν, καὶ τὰ σὰ ἐμά· καὶ δεδόξασμαι ἐν αὐτοῖς. And all my possessions are yours, and yours are mine, and I have been glorified by them.
John 17:11 Καὶ οὐκέτι εἰμὶ ἐν τῷ κόσμῳ, καὶ οὗτοι ἐν τῷ κόσμῳ εἰσίν, καὶ ἐγὼ πρός σε ἔρχομαι. Πάτερ ἅγιε, τήρησον αὐτοὺς ἐν τῷ ὀνόματί σου, {RP P1904: ᾧ} [TR: οὓς] δέδωκάς μοι, ἵνα ὦσιν ἕν, καθὼς ἡμεῖς. And I am no longer in the world, but these are in the world, and I am going to you. Holy father, keep {RP P1904: them in your name which} [TR: in your name those whom] you have given me, so that they may be one, as we are. ᾧ, in / by which, or, by attraction, which, RP P1904 F1853=13/19 F1859=4/9 vs. οὓς, those whom, TR F1853=4/19 (Scrivener's aoqr) F1859=3/9 vs. another reading, F1853=2/19 (Scrivener's xonceyonce) F1859=2/9.
John 17:12 Ὅτε ἤμην μετ' αὐτῶν ἐν τῷ κόσμῳ, ἐγὼ ἐτήρουν αὐτοὺς ἐν τῷ ὀνόματί σου· οὓς δέδωκάς μοι, ἐφύλαξα, καὶ οὐδεὶς ἐξ αὐτῶν ἀπώλετο, εἰ μὴ ὁ υἱὸς τῆς ἀπωλείας, ἵνα ἡ γραφὴ πληρωθῇ. When I was with them in the world, I kept them in your name. I have guarded those whom you have given me, and not one of them has been lost, except the son of perdition, so that the scripture might be fulfilled. been lost: See John 3:16, but here we have a devil (John 6:70), whereas John 3:16 has the context of those native to the world.
John 17:13 Νῦν δὲ πρός σε ἔρχομαι, καὶ ταῦτα λαλῶ ἐν τῷ κόσμῳ, ἵνα ἔχωσιν τὴν χαρὰν τὴν ἐμὴν πεπληρωμένην ἐν αὐτοῖς. And now I am going to you, and I say these things in the world so that they may have my joy fulfilled in themselves.
John 17:14 Ἐγὼ δέδωκα αὐτοῖς τὸν λόγον σου, καὶ ὁ κόσμος ἐμίσησεν αὐτούς, ὅτι οὐκ εἰσὶν ἐκ τοῦ κόσμου, καθὼς ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου. I have given them your word, and the world has hated them, because they are not of the world, as I am not of the world.
John 17:15 Οὐκ ἐρωτῶ ἵνα ἄρῃς αὐτοὺς ἐκ τοῦ κόσμου, ἀλλ' ἵνα τηρήσῃς αὐτοὺς ἐκ τοῦ πονηροῦ. I do not ask that you remove them from the world, but that you keep them from evil. evil: or the evil one.
John 17:16 Ἐκ τοῦ κόσμου οὐκ εἰσίν, καθὼς ἐγὼ ἐκ τοῦ κόσμου οὐκ εἰμί. They are not of the world, as I am not of the world.
John 17:17 Ἁγίασον αὐτοὺς ἐν τῇ ἀληθείᾳ σου· ὁ λόγος ὁ σὸς ἀλήθειά ἐστιν. Sanctify them in your truth. Your word is truth.
John 17:18 Καθὼς ἐμὲ ἀπέστειλας εἰς τὸν κόσμον, κἀγὼ ἀπέστειλα αὐτοὺς εἰς τὸν κόσμον. As you sent me into the world, so I sent them into the world.
John 17:19 Καὶ ὑπὲρ αὐτῶν ἐγὼ ἁγιάζω ἐμαυτόν, ἵνα καὶ αὐτοὶ ὦσιν ἡγιασμένοι ἐν ἀληθείᾳ. And I sanctify myself on behalf of them, so that they too may be sanctified by truth. by: or in. Instrumental ἐν is quite common, e.g. Luke 1:51 with his arm, James 3:9 with it (the tongue).
John 17:20 Οὐ περὶ τούτων δὲ ἐρωτῶ μόνον, ἀλλὰ καὶ περὶ τῶν {RP P1904: πιστευόντων} [TR: πιστευσόντων] διὰ τοῦ λόγου αὐτῶν εἰς ἐμέ· But I do not only make request for these, but also for those who {RP P1904: - } [TR: will] believe in me through their word, πιστευόντων, those who believe, RP P1904 F1853=17/17 F1859=7/7 vs. πιστευσόντων, those who will believe, TR F1853=0/17 F1859=0/7. AV differs textually.
John 17:21 ἵνα πάντες ἓν ὦσιν· καθὼς σύ, πάτερ, ἐν ἐμοί, κἀγὼ ἐν σοί, ἵνα καὶ αὐτοὶ ἐν ἡμῖν ἓν ὦσιν· ἵνα ὁ κόσμος πιστεύσῃ ὅτι σύ με ἀπέστειλας. so that all may be one, as you, father, are in me, and I in you, so that they too may be one in us, so that the world may believe that you sent me.
John 17:22 Καὶ ἐγὼ τὴν δόξαν ἣν δέδωκάς μοι, δέδωκα αὐτοῖς, ἵνα ὦσιν ἕν, καθὼς ἡμεῖς ἕν ἐσμεν. And I have given them the glory which you have given me, so that they may be one, as we are one:
John 17:23 Ἐγὼ ἐν αὐτοῖς, καὶ σὺ ἐν ἐμοί, ἵνα ὦσιν τετελειωμένοι εἰς ἕν, καὶ ἵνα γινώσκῃ ὁ κόσμος ὅτι σύ με ἀπέστειλας, καὶ ἠγάπησας αὐτούς, καθὼς ἐμὲ ἠγάπησας. I in them and you in me, so that they may be perfected into one, and so that the world may know that you sent me and loved them as you loved me.
John 17:24 Πάτερ, οὓς δέδωκάς μοι, θέλω ἵνα ὅπου εἰμὶ ἐγώ, κἀκεῖνοι ὦσιν μετ' ἐμοῦ· ἵνα θεωρῶσιν τὴν δόξαν τὴν ἐμήν, ἣν {RP-text TR: ἔδωκάς} [RP-marg P1904: δέδωκάς] μοι, ὅτι ἠγάπησάς με πρὸ καταβολῆς κόσμου. Father, I want those whom you have given me also to be with me where I am, so that they may see my glory which you {RP-text TR: gave} [RP-marg P1904: have given] me, because you loved me before the overthrow of the world. ἔδωκάς, you gave, RP-text TR F1853=8/18 F1859=2/7 vs. δέδωκάς, you have given, RP-marg P1904 F1853=10/18 F1859=5/7. A disparity with RP-text, R=10:17.
also ← also those.
overthrow: AV differs; see Matt 13:35.
John 17:25 Πάτερ δίκαιε, καὶ ὁ κόσμος σε οὐκ ἔγνω, ἐγὼ δέ σε ἔγνων, καὶ οὗτοι ἔγνωσαν ὅτι σύ με ἀπέστειλας· Righteous father, although the world did not know you, yet I knew you, and these knew that you sent me, although: concessive use of καί. Under Hebraic influence, the word does duty for various other conjunctions.
John 17:26 καὶ ἐγνώρισα αὐτοῖς τὸ ὄνομά σου, καὶ γνωρίσω· ἵνα ἡ ἀγάπη, ἣν ἠγάπησάς με, ἐν αὐτοῖς ᾖ, κἀγὼ ἐν αὐτοῖς. and I have made your name known to them, and I will make it known, so that the love with which you loved me may be in them, and I in them.”
John 18:1 Ταῦτα εἰπὼν ὁ Ἰησοῦς ἐξῆλθεν σὺν τοῖς μαθηταῖς αὐτοῦ πέραν τοῦ χειμάρρου τῶν Κέδρων, ὅπου ἦν κῆπος, εἰς ὃν εἰσῆλθεν αὐτὸς καὶ οἱ μαθηταὶ αὐτοῦ. When he had said these things, Jesus went out with his disciples across the Kidron Brook, where there was a garden, which he and his disciples went into. Kidron: Greek Kedron, but we align it with the Hebrew name.
John 18:2 ᾜδει δὲ καὶ Ἰούδας, ὁ παραδιδοὺς αὐτόν, τὸν τόπον· ὅτι πολλάκις συνήχθη {RP-text TR: - } [RP-marg P1904: καὶ] ὁ Ἰησοῦς ἐκεῖ μετὰ τῶν μαθητῶν αὐτοῦ. Now Judas, who would betray him, also knew the place, because Jesus {RP-text TR: - } [RP-marg P1904: too] had often gathered there with his disciples. καὶ, and (Jesus): absent in RP-text TR F1853=10/17 F1859=4/7 vs. present in RP-marg P1904 F1853=7/17 F1859=3/7.
John 18:3 Ὁ οὖν Ἰούδας, λαβὼν τὴν σπεῖραν, καὶ ἐκ τῶν ἀρχιερέων καὶ Φαρισαίων ὑπηρέτας, ἔρχεται ἐκεῖ μετὰ φανῶν καὶ λαμπάδων καὶ ὅπλων. Then Judas, having received a cohort, and officers from the senior priests and Pharisees, went there with torches and lamps and weapons.
John 18:4 Ἰησοῦς οὖν, εἰδὼς πάντα τὰ ἐρχόμενα ἐπ' αὐτόν, ἐξελθὼν εἶπεν αὐτοῖς, Τίνα ζητεῖτε; Then Jesus, knowing everything that was coming upon him, went out and said to them, “Who are you looking for?”
John 18:5 Ἀπεκρίθησαν αὐτῷ, Ἰησοῦν τὸν Ναζωραῖον. Λέγει αὐτοῖς ὁ Ἰησοῦς, Ἐγώ εἰμι. Εἱστήκει δὲ καὶ Ἰούδας ὁ παραδιδοὺς αὐτὸν μετ' αὐτῶν. They answered him, “Jesus the Nazarene.” Jesus said to them, “I am he.” And Judas, who would betray him, was also standing with them. I am he: we keep this idiom, rather than the more natural that's me, because it is an allusion to Ex 3:14, which explains the reaction of the hearers in the next verse. Other examples of I am given below.
John 18:6 Ὡς οὖν εἶπεν αὐτοῖς ὅτι Ἐγώ εἰμι, ἀπῆλθον εἰς τὰ ὀπίσω, καὶ ἔπεσον χαμαί. Now when he said to them, “I am he”, they backed away and fell to the ground. I am examples (not exhaustively): I am the bread of life (John 6:41), I am the light of the world (John 8:12), before Abraham came into being, I am (John 8:58), I am the door (John 10:7), I am the good shepherd (John 10:11), ↴
John 18:7 Πάλιν οὖν αὐτοὺς ἐπηρώτησεν, Τίνα ζητεῖτε; Οἱ δὲ εἶπον, Ἰησοῦν τὸν Ναζωραῖον. So he asked them again, “Who are you looking for?” They then said, “Jesus the Nazarene.” ↳ I am the resurrection and the life (John 11:25), believe that I am (John 13:19); I am the way, the truth and the life (John 14:6), I am the true vine (John 15:1).
John 18:8 Ἀπεκρίθη {RP P1904: - } [TR: ὁ] Ἰησοῦς, Εἶπον ὑμῖν ὅτι ἐγώ εἰμι· εἰ οὖν ἐμὲ ζητεῖτε, ἄφετε τούτους ὑπάγειν· Jesus replied, “I told you that I am he. So if you are looking for me, let these go.” ὁ, the (Jesus): absent in RP P1904 F1853=17/18 F1859=5/7 vs. present in TR F1853=1/18 (Scrivener's c) F1859=2/7.
I am: as in John 18:5-6.
John 18:9 ἵνα πληρωθῇ ὁ λόγος ὃν εἶπεν ὅτι Οὓς δέδωκάς μοι, οὐκ ἀπώλεσα ἐξ αὐτῶν οὐδένα. This was in order that the words which he had said might be fulfilled, “I have not lost any of those whom you have given me.” words ← word, saying. The words were spoken at John 6:39.
John 18:10 Σίμων οὖν Πέτρος ἔχων μάχαιραν εἵλκυσεν αὐτήν, καὶ ἔπαισεν τὸν τοῦ ἀρχιερέως δοῦλον, καὶ ἀπέκοψεν αὐτοῦ τὸ ὠτίον τὸ δεξιόν. Ἦν δὲ ὄνομα τῷ δούλῳ Μάλχος. Then Simon Peter, who had a sword, drew it and struck the high priest's servant, and it cut off his right ear. The name of the servant, by the way, was Malchus.
John 18:11 Εἶπεν οὖν ὁ Ἰησοῦς τῷ Πέτρῳ, Βάλε τὴν {RP TR: μάχαιράν σου} [P1904: μάχαιραν] εἰς τὴν θήκην· τὸ ποτήριον ὃ δέδωκέν μοι ὁ πατήρ, οὐ μὴ πίω αὐτό; Then Jesus said to Peter, “Put {RP TR: your} [P1904: your] sword in its sheath. Shall I in any way not drink the cup which the father has given me?” σου, your: present in RP TR F1853=8/18 F1859=3/7 vs. absent in P1904 F1853=10/18 F1859=4/7. A disparity with RP, R=12:15.
shall I in any way not drink the cup ← the cup, shall I not certainly drink it.
John 18:12 Ἡ οὖν σπεῖρα καὶ ὁ χιλίαρχος καὶ οἱ ὑπηρέται τῶν Ἰουδαίων συνέλαβον τὸν Ἰησοῦν, καὶ ἔδησαν αὐτόν, Then the cohort and the cohort commander and the officers from the Jews seized Jesus and bound him, cohort commander ← chiliarch, in charge of 1000 men, though a cohort might be 600 strong.
John 18:13 καὶ ἀπήγαγον αὐτὸν πρὸς Ἄνναν πρῶτον· ἦν γὰρ πενθερὸς τοῦ Καϊάφα, ὃς ἦν ἀρχιερεὺς τοῦ ἐνιαυτοῦ ἐκείνου. and they led him away to Annas first, for he was the father-in-law of Caiaphas, who was high priest in that year.
John 18:14 Ἦν δὲ Καϊάφας ὁ συμβουλεύσας τοῖς Ἰουδαίοις, ὅτι συμφέρει ἕνα ἄνθρωπον ἀπολέσθαι ὑπὲρ τοῦ λαοῦ. Now Caiaphas was the one who had advised the Jews that it was expedient that one man should perish for the sake of the people.
John 18:15 Ἠκολούθει δὲ τῷ Ἰησοῦ Σίμων Πέτρος, καὶ {RP P1904 S1550 E1624: ὁ} [S1894: - ] ἄλλος μαθητής. Ὁ δὲ μαθητὴς ἐκεῖνος ἦν γνωστὸς τῷ ἀρχιερεῖ, καὶ συνεισῆλθεν τῷ Ἰησοῦ εἰς τὴν αὐλὴν τοῦ ἀρχιερέως· Meanwhile Simon Peter was following Jesus, as was {RP P1904 S1550 E1624: the other} [S1894: another] disciple. Now that disciple was known to the high priest, and he went with Jesus into the high priest's precinct. ὁ, the (other): present in RP P1904 S1550 E1624 F1853=17/18 F1859=7/7 vs. absent in S1894 F1853=1/18 (Scrivener's c) F1859=0/7.
John 18:16 ὁ δὲ Πέτρος εἱστήκει πρὸς τῇ θύρᾳ ἔξω. Ἐξῆλθεν οὖν ὁ μαθητὴς ὁ ἄλλος ὃς ἦν γνωστὸς τῷ ἀρχιερεῖ, καὶ εἶπεν τῇ θυρωρῷ, καὶ εἰσήγαγεν τὸν Πέτρον. But Peter stood at the door outside. Then the other disciple, who was known to the high priest, came out and spoke to the doorkeeper-girl, and she brought Peter in. then: see John 3:25.
John 18:17 Λέγει οὖν ἡ παιδίσκη ἡ θυρωρὸς τῷ Πέτρῳ, Μὴ καὶ σὺ ἐκ τῶν μαθητῶν εἶ τοῦ ἀνθρώπου τούτου; Λέγει ἐκεῖνος, Οὐκ εἰμί. Then the doorkeeper maidservant said to Peter, “Are you not also one of this man's disciples?” He said, “No, I am not.” he ← that (one).
John 18:18 Εἱστήκεισαν δὲ οἱ δοῦλοι καὶ οἱ ὑπηρέται ἀνθρακιὰν πεποιηκότες, ὅτι ψύχος ἦν, καὶ ἐθερμαίνοντο· ἦν δὲ μετ' αὐτῶν ὁ Πέτρος ἑστὼς καὶ θερμαινόμενος. Now the servants and the officers were standing there, having made a charcoal fire, because it was cold, and they were warming themselves. And Peter was standing with them, warming himself as well. warming themselves ... warming himself: middle voice for reflexive pronoun.
John 18:19 Ὁ οὖν ἀρχιερεὺς ἠρώτησεν τὸν Ἰησοῦν περὶ τῶν μαθητῶν αὐτοῦ, καὶ περὶ τῆς διδαχῆς αὐτοῦ. Then the high priest asked Jesus about his disciples and about his teaching.
John 18:20 Ἀπεκρίθη αὐτῷ ὁ Ἰησοῦς, Ἐγὼ παρρησίᾳ ἐλάλησα τῷ κόσμῳ· ἐγὼ πάντοτε ἐδίδαξα ἐν {RP P1904: - } [TR: τῇ] συναγωγῇ καὶ ἐν τῷ ἱερῷ, ὅπου {RP P1904 S1550 S1894: πάντοτε} [E1624: πάντοθεν] οἱ Ἰουδαῖοι συνέρχονται, καὶ ἐν κρυπτῷ ἐλάλησα οὐδέν. Jesus replied to him, “I spoke openly to the world. I always taught in {RP P1904: the} [TR: the] synagogue and in the temple, where the Jews {RP P1904 S1550 S1894: always gather} [E1624: gather from all quarters], and I did not say anything in secret. τῇ, (in) the (synagogue): absent in RP P1904 F1853=18/18 F1859=5/7 vs. present in TR: F1853=0/18 F1859=2/7.
πάντοτε, always, RP P1904 S1550 S1894 F1853=17/18 F1859=4/7 vs. πάντοθεν, from all sides, E1624 F1853=0/18 F1859=0/7 vs. another reading, F1853=1/18 (Scrivener's p) F1859=3/7.
John 18:21 Τί με ἐπερωτᾷς; Ἐπερώτησον τοὺς ἀκηκοότας, τί ἐλάλησα αὐτοῖς· ἴδε, οὗτοι οἴδασιν ἃ εἶπον ἐγώ. Why are you questioning me? Question those who have heard what I said to them. Look, they know what I said.” they ← these.
John 18:22 Ταῦτα δὲ αὐτοῦ εἰπόντος, εἷς τῶν ὑπηρετῶν παρεστηκὼς ἔδωκεν ῥάπισμα τῷ Ἰησοῦ, εἰπών, Οὕτως ἀποκρίνῃ τῷ ἀρχιερεῖ; When he had said these things, one of the officers standing by gave Jesus a slap in the face and said, “Is this how you answer the high priest?” is this how you answer ← do you thus answer.
John 18:23 Ἀπεκρίθη αὐτῷ ὁ Ἰησοῦς, Εἰ κακῶς ἐλάλησα, μαρτύρησον περὶ τοῦ κακοῦ· εἰ δὲ καλῶς, τί με δέρεις; Jesus replied to him, “If I have said anything wrong, testify concerning the wrong. But if it was right, why are you hitting me?” hitting ← flaying, but used of beating and flogging.
John 18:24 Ἀπέστειλεν {RP P1904 S1550: - } [E1624 S1894: οὖν] αὐτὸν ὁ Ἄννας δεδεμένον πρὸς Καϊάφαν τὸν ἀρχιερέα. {RP P1904 S1550: - } [E1624 S1894: Then] Annas sent him bound to Caiaphas the high priest. οὖν, therefore (but see John 3:25): absent in RP P1904 S1550 F1853=16/18 F1859=7/7 vs. present in E1624 S1894 F1853=2/18 (Scrivener's ap) F1859=0/7.
John 18:25 Ἦν δὲ Σίμων Πέτρος ἑστὼς καὶ θερμαινόμενος· εἶπον οὖν αὐτῷ, Μὴ καὶ σὺ ἐκ τῶν μαθητῶν αὐτοῦ εἶ; Ἠρνήσατο {RP P1904: οὖν} [TR: - ] ἐκεῖνος, καὶ εἶπεν, Οὐκ εἰμί. Meanwhile Simon Peter was standing and warming himself. Then they said to him, “Are you not also one of his disciples?” He {RP P1904: then} [TR: - ] denied it and said, “No, I am not.” οὖν, therefore: present in RP P1904 F1853=17/18 F1859=5/8 vs. absent in TR F1853=1/18 (Scrivener's p) F1859=3/8.
warming himself: middle voice for reflexive pronoun.
he ← that (one), the former.
John 18:26 Λέγει εἷς ἐκ τῶν δούλων τοῦ ἀρχιερέως, συγγενὴς ὢν οὗ ἀπέκοψεν Πέτρος τὸ ὠτίον, Οὐκ ἐγώ σε εἶδον ἐν τῷ κήπῳ μετ' αὐτοῦ; One of the high priest's servants, who was a relative of him whose ear Peter had cut off, said, “Did I not see you in the garden with him?”
John 18:27 Πάλιν οὖν ἠρνήσατο ὁ Πέτρος, καὶ εὐθέως ἀλέκτωρ ἐφώνησεν. Peter then denied it again, and immediately the cock crowed. then: see John 3:25.
John 18:28 Ἄγουσιν οὖν τὸν Ἰησοῦν ἀπὸ τοῦ Καϊάφα εἰς τὸ πραιτώριον· ἦν δὲ {RP-text P1904: πρωΐ} [RP-marg TR: πρωΐα], καὶ αὐτοὶ οὐκ εἰσῆλθον εἰς τὸ πραιτώριον, ἵνα μὴ μιανθῶσιν, ἀλλ' ἵνα φάγωσιν τὸ Πάσχα. Then they led Jesus from Caiaphas to the governmental headquarters. Now it was early, but they themselves did not go into the governmental headquarters, so as not to be defiled, but rather to be able to eat the Passover meal. πρωΐ, early (1), RP-text P1904 F1853=9/20 F1859=5/8 vs. πρωΐα, early (2), RP-marg TR F1853=11/20 F1859=3/8. Nearly a disparity with RP-text, R=15:15.
governmental headquarters (2x) ← the Roman praetorium.
John 18:29 Ἐξῆλθεν οὖν ὁ Πιλάτος πρὸς αὐτούς, καὶ εἶπεν, Τίνα κατηγορίαν φέρετε κατὰ τοῦ ἀνθρώπου τούτου; Then Pilate came out to them and said, “What accusation do you bring against this man?”
John 18:30 Ἀπεκρίθησαν καὶ εἶπον αὐτῷ, Εἰ μὴ ἦν οὗτος κακοποιός, οὐκ ἄν σοι παρεδώκαμεν αὐτόν. They answered and said to him, “If he were not a wrongdoer, we would not have handed him over to you.”
John 18:31 Εἶπεν οὖν αὐτοῖς ὁ Πιλάτος, Λάβετε αὐτὸν ὑμεῖς, καὶ κατὰ τὸν νόμον ὑμῶν κρίνατε αὐτόν. Εἶπον οὖν αὐτῷ οἱ Ἰουδαῖοι, Ἡμῖν οὐκ ἔξεστιν ἀποκτεῖναι οὐδένα· Then Pilate said to them, “You take him and judge him according to your law.” Then the Jews said to him, “It is not permitted for us to kill anyone.”
John 18:32 ἵνα ὁ λόγος τοῦ Ἰησοῦ πληρωθῇ, ὃν εἶπεν, σημαίνων ποίῳ θανάτῳ {RP P1904 TR: ἤμελλεν} [MISC: ἔμελλεν] ἀποθνῄσκειν. This was so that the word of Jesus, which he spoke, might be fulfilled, indicating what kind of death he was going to die. ἤμελλεν, he was about to (1), RP P1904 TR F1853=5/18 F1859=5/7 vs. ἔμελλεν, he was about to (2), F1853=13/18 F1859=1/7 vs. another spelling, F1853=0/18 F1859=1/7. A weak disparity with RP, R=12:14.
what kind of death ← by what kind of death.
John 18:33 Εἰσῆλθεν οὖν εἰς τὸ πραιτώριον πάλιν ὁ Πιλάτος, καὶ ἐφώνησεν τὸν Ἰησοῦν, καὶ εἶπεν αὐτῷ, Σὺ εἶ ὁ βασιλεὺς τῶν Ἰουδαίων; Then Pilate went into the governmental headquarters again, and he called for Jesus, and he said to him, “Are you the king of the Jews?”
John 18:34 Ἀπεκρίθη αὐτῷ ὁ Ἰησοῦς, Ἀφ' ἑαυτοῦ σὺ τοῦτο λέγεις, ἢ ἄλλοι σοι εἶπον περὶ ἐμοῦ; Jesus replied to him, “Are you asking this on your own initiative, or have others told you about me?” asking ← saying.
John 18:35 Ἀπεκρίθη ὁ Πιλάτος, Μήτι ἐγὼ Ἰουδαῖός εἰμι; Τὸ ἔθνος τὸ σὸν καὶ οἱ ἀρχιερεῖς παρέδωκάν σε ἐμοί· τί ἐποίησας; Pilate answered, “I am not a Jew, am I? Your people and the senior priests delivered you to me. What have you done?”
John 18:36 Ἀπεκρίθη {RP P1904: - } [TR: ὁ] Ἰησοῦς, Ἡ βασιλεία ἡ ἐμὴ οὐκ ἔστιν ἐκ τοῦ κόσμου τούτου· εἰ ἐκ τοῦ κόσμου τούτου ἦν ἡ βασιλεία ἡ ἐμή, οἱ ὑπηρέται ἂν οἱ ἐμοὶ ἠγωνίζοντο, ἵνα μὴ παραδοθῶ τοῖς Ἰουδαίοις· νῦν δὲ ἡ βασιλεία ἡ ἐμὴ οὐκ ἔστιν ἐντεῦθεν. Jesus answered, “My kingdom is not of this world. If my kingdom were of this world, my assistants would be contending for me not to be delivered to the Jews. But as it is, my kingdom is not constituted of things here.” ὁ, the (Jesus): absent in RP P1904 F1853=17/18 F1859=6/7 vs. present in TR F1853=1/18 (Scrivener's c, assuming the hiatus has not already started) F1859=1/7.
but as it is ← but now.
John 18:37 Εἶπεν οὖν αὐτῷ ὁ Πιλάτος, Οὐκοῦν βασιλεὺς εἶ σύ; Ἀπεκρίθη {RP-text P1904: - } [RP-marg TR: ὁ] Ἰησοῦς, Σὺ λέγεις, ὅτι βασιλεύς εἰμι ἐγώ. Ἐγὼ εἰς τοῦτο γεγέννημαι, καὶ εἰς τοῦτο ἐλήλυθα εἰς τὸν κόσμον, ἵνα μαρτυρήσω τῇ ἀληθείᾳ. Πᾶς ὁ ὢν ἐκ τῆς ἀληθείας ἀκούει μου τῆς φωνῆς. Then Pilate said to him, “So you are a king, then?” Jesus answered, “As you say, I am a king. I was born for the following purpose, and for the following purpose I came into the world: to testify to the truth. Everyone who is of the truth hears my voice.” ὁ, the (Jesus): absent in RP-text P1904 F1853=10/18 F1859=5/8 vs. present in RP-marg TR F1853=8/18 F1859=3/8.
the following purpose (2x) ← this.
John 18:38 Λέγει αὐτῷ ὁ Πιλάτος, Τί ἐστιν ἀλήθεια; Καὶ τοῦτο εἰπών, πάλιν ἐξῆλθεν πρὸς τοὺς Ἰουδαίους, καὶ λέγει αὐτοῖς, Ἐγὼ οὐδεμίαν αἰτίαν εὑρίσκω ἐν αὐτῷ. Pilate said to him, “What is truth?” And having said this, he went out again to the Jews, and he said to them, “I find no case against him at all. against him ← in him, a Hebraism. Similar usage of ἐν in Acts 25:5.
at all: the emphasis comes from the word order and οὐδεμίαν rather than just οὐ. A less emphatic statement at John 19:6.
John 18:39 Ἔστιν δὲ συνήθεια ὑμῖν, ἵνα ἕνα ὑμῖν ἀπολύσω ἐν τῷ Πάσχα· βούλεσθε οὖν ὑμῖν ἀπολύσω τὸν βασιλέα τῶν Ἰουδαίων; Now it is a custom for you that I release one person to you at the Passover. So do you want me to release the king of the Jews to you?”
John 18:40 Ἐκραύγασαν οὖν πάλιν πάντες, λέγοντες, Μὴ τοῦτον, ἀλλὰ τὸν Βαραββᾶν· ἦν δὲ ὁ Βαραββᾶς λῃστής. Then they all shouted again and said, “Not this one, but Barabbas!” Now Barabbas was a robber.
John 19:1 Τότε οὖν ἔλαβεν ὁ Πιλάτος τὸν Ἰησοῦν, καὶ ἐμαστίγωσεν. So Pilate then took Jesus and had him flogged. had him flogged ← flogged, causative use. See Matt 2:16.
John 19:2 Καὶ οἱ στρατιῶται πλέξαντες στέφανον ἐξ ἀκανθῶν ἐπέθηκαν αὐτοῦ τῇ κεφαλῇ, καὶ ἱμάτιον πορφυροῦν περιέβαλον αὐτόν, And the soldiers plaited a crown from thorns, and they put it on his head, and they put a purple robe around him,
John 19:3 καὶ ἔλεγον, Χαῖρε, ὁ βασιλεὺς τῶν Ἰουδαίων· καὶ ἐδίδουν αὐτῷ ῥαπίσματα. and they said, “Greetings, O king of the Jews”, and they gave him slaps in the face.
John 19:4 Ἐξῆλθεν οὖν πάλιν ἔξω ὁ Πιλάτος, καὶ λέγει αὐτοῖς, Ἴδε, ἄγω ὑμῖν αὐτὸν ἔξω, ἵνα γνῶτε ὅτι ἐν αὐτῷ οὐδεμίαν αἰτίαν εὑρίσκω. Then Pilate came out again and said to them, “Look, I am bringing him out to you, so that you may know that I find no case against him at all.” came out ← came out outside.
against him: see John 18:38.
at all: see John 18:38.
John 19:5 Ἐξῆλθεν οὖν ὁ Ἰησοῦς ἔξω, φορῶν τὸν ἀκάνθινον στέφανον καὶ τὸ πορφυροῦν ἱμάτιον. Καὶ λέγει αὐτοῖς, Ἴδε, ὁ ἄνθρωπος. Then Jesus came out wearing the crown of thorns and the purple robe, and he said to them, “Behold the man!” came out ← came out outside.
he: i.e. Pilate.
John 19:6 Ὅτε οὖν εἶδον αὐτὸν οἱ ἀρχιερεῖς καὶ οἱ ὑπηρέται, ἐκραύγασαν λέγοντες, Σταύρωσον, σταύρωσον {RP P1904: αὐτόν} [TR: - ]. Λέγει αὐτοῖς ὁ Πιλάτος, Λάβετε αὐτὸν ὑμεῖς καὶ σταυρώσατε· ἐγὼ γὰρ οὐχ εὑρίσκω ἐν αὐτῷ αἰτίαν. Then when the senior priests and officers had seen him, they shouted and said, “Crucify him, crucify {RP P1904: him} [TR: him]!” Pilate said to them, “You take him and crucify him, for I find no case against him.” αὐτόν, him: present in RP P1904 F1853=17/18 F1859=7/7 vs. absent in TR F1853=1/18 (Scrivener's h*) F1859=0/7.
then: see John 3:25.
against him: see John 19:4.
John 19:7 Ἀπεκρίθησαν αὐτῷ οἱ Ἰουδαῖοι, Ἡμεῖς νόμον ἔχομεν, καὶ κατὰ τὸν νόμον ἡμῶν ὀφείλει ἀποθανεῖν, ὅτι ἑαυτὸν {RP S1550: υἱὸν θεοῦ} [P1904: θεοῦ υἱὸν] [E1624 S1894: υἱὸν τοῦ θεοῦ] ἐποίησεν. The Jews replied to him, “We have a law, and he needs to die according to our law, because he has made himself the son of God.” υἱὸν θεοῦ, son + of God, RP S1550 F1853=11/17 F1859=2/7 vs. θεοῦ υἱὸν, of God + son, P1904 F1853=6/17 F1859=5/7 vs. υἱὸν τοῦ θεοῦ, son + of the God, E1624 S1894 F1853=0/17 F1859=0/7. Scrivener's collation is inconsistent with respect to w.
needs ← is indebted, is liable.
John 19:8 Ὅτε οὖν ἤκουσεν ὁ Πιλάτος τοῦτον τὸν λόγον, μᾶλλον ἐφοβήθη, Then when Pilate heard that statement, he was all the more afraid, then: see John 3:25.
that ← this.
John 19:9 καὶ εἰσῆλθεν εἰς τὸ πραιτώριον πάλιν, καὶ λέγει τῷ Ἰησοῦ, Πόθεν εἶ σύ; Ὁ δὲ Ἰησοῦς ἀπόκρισιν οὐκ ἔδωκεν αὐτῷ. and he went into the governmental headquarters again and said to Jesus, “Where are you from?” But Jesus gave him no answer. governmental headquarters ← the Roman praetorium.
John 19:10 Λέγει οὖν αὐτῷ ὁ Πιλάτος, Ἐμοὶ οὐ λαλεῖς; Οὐκ οἶδας ὅτι ἐξουσίαν ἔχω σταυρῶσαί σε, καὶ ἐξουσίαν ἔχω ἀπολῦσαί σε; Then Pilate said to him, “Won't you speak to me? Don't you know that I have authority to crucify you, and I have authority to release you?” won't ← don't.
to crucify you: i.e. to have you crucified. See Matt 2:16.
John 19:11 Ἀπεκρίθη {RP P1904: - } [TR: ὁ] Ἰησοῦς, Οὐκ εἶχες ἐξουσίαν οὐδεμίαν κατ' ἐμοῦ, εἰ μὴ ἦν σοι δεδομένον ἄνωθεν· διὰ τοῦτο ὁ παραδιδούς μέ σοι μείζονα ἁμαρτίαν ἔχει. Jesus replied, “You would have no authority over me at all, if it were not given you from above. That is why he who is betraying me to you has a greater sin.” ὁ, the (Jesus): absent in RP P1904 F1853=16/17 F1859=6/8 vs. present in TR F1853=1/17 (Scrivener's k) F1859=2/8.
at all: the emphasis comes from οὐδεμίαν rather than just οὐ. Compare John 18:38.
that is why ← on account of this.
John 19:12 Ἐκ τούτου ἐζήτει ὁ Πιλάτος ἀπολῦσαι αὐτόν. Οἱ δὲ Ἰουδαῖοι ἔκραζον λέγοντες, Ἐὰν τοῦτον ἀπολύσῃς, οὐκ εἶ φίλος τοῦ Καίσαρος· πᾶς ὁ βασιλέα {RP P1904: ἑαυτὸν} [TR: αὐτὸν] ποιῶν, ἀντιλέγει τῷ Καίσαρι. From then on Pilate looked for a way to release him. But the Jews shouted and said, “If you release him, you are not Caesar's friend. Everyone who makes himself king opposes Caesar.” ἑαυτὸν, himself, RP P1904 F1853=17/17 F1859=6/7 vs. αὐτὸν, him, but the sense is himself, TR F1853=0/17 F1859=1/7.
him ← this (man).
from then on ← out of this. Another possible translation is for this reason.
John 19:13 Ὁ οὖν Πιλάτος ἀκούσας {RP P1904 TR: τοῦτον τὸν λόγον} [MISC: τούτων τῶν λόγων] ἤγαγεν ἔξω τὸν Ἰησοῦν, καὶ ἐκάθισεν ἐπὶ τοῦ βήματος, εἰς τόπον λεγόμενον Λιθόστρωτον, Ἑβραϊστὶ δὲ Γαββαθᾶ· Then Pilate heeded {RP P1904 TR: this talk} [MISC: these words] and led Jesus out and sat at the tribunal at a place called The Pavement, which in Hebraic is Gabbatha. τοῦτον τὸν λόγον, this word, RP P1904 TR F1853=7/17 F1859=3/7 vs. τούτων τῶν λόγων, these words (irregular genitive of thing heard), F1853=10/17 F1859=3/7 vs. another reading, F1853=0/17 F1859=1/7. A weak disparity with RP, R=12:13.
Hebraic ← Hebrew, but standing for what is now called Aramaic.
Gabbatha: i.e. bald forehead [Dalman].
John 19:14 ἦν δὲ Παρασκευὴ τοῦ Πάσχα, ὥρα δὲ {RP-text P1904 TR: ὡσεὶ} [RP-marg: ὡς] ἕκτη· καὶ λέγει τοῖς Ἰουδαίοις, Ἴδε, ὁ βασιλεὺς ὑμῶν. Now it was the Preparation Day of the Passover at about the sixth hour. And he said to the Jews, “Behold your king!” ὡσεὶ, like (1), RP-text P1904 TR F1853=10/17 F1859=5/7 vs. ὡς, like (2), RP-marg F1853=7/17 F1859=2/7.
sixth hour: midnight. See [CB] Appendix 165.
John 19:15 Οἱ δὲ ἐκραύγασαν, Ἆρον, ἆρον, σταύρωσον αὐτόν. Λέγει αὐτοῖς ὁ Πιλάτος, Τὸν βασιλέα ὑμῶν σταυρώσω; Ἀπεκρίθησαν οἱ ἀρχιερεῖς, Οὐκ ἔχομεν βασιλέα εἰ μὴ Καίσαρα. And they shouted, “Away with him, away with him. Crucify him.” Pilate said to them, “Should I crucify your king?” The senior priests answered, “We have no king but Caesar.” Away with him (2x) ← remove.
no king but Caesar: these people did not respect their scriptures, e.g. Ps 10:16, the Lord (‫יהוה‬) is king.
John 19:16 Τότε οὖν παρέδωκεν αὐτὸν αὐτοῖς, ἵνα σταυρωθῇ. Παρέλαβον δὲ τὸν Ἰησοῦν καὶ {RP P1904: ἤγαγον} [TR: ἀπήγαγον]· So he then handed him over to them to be crucified. And they took Jesus with them and led him {RP P1904: away} [TR: away]. ἤγαγον, they led, RP P1904 F1853=18/18 F1859=6/7 vs. ἀπήγαγον, they led away, TR F1853=0/18 F1859=1/7.
then: see John 3:25.
John 19:17 καὶ βαστάζων τὸν σταυρὸν αὐτοῦ ἐξῆλθεν εἰς {RP: τόπον} [P1904 TR: τὸν] λεγόμενον Κρανίου Τόπον, ὃς λέγεται Ἑβραϊστὶ Γολγοθᾶ· And carrying his cross, he went out {RP: to the place called The} [P1904 TR: to the so called] Place of the Skull, which is called in Hebraic Golgotha, τόπον, a place, RP F1853=9/18 F1859=2/7 vs. τὸν, the, P1904 TR F1853=9/18 F1859=5/7. A disparity with RP, R=11:16.
Hebraic ← Hebrew, but standing for what is now called Aramaic.
John 19:18 ὅπου αὐτὸν ἐσταύρωσαν, καὶ μετ' αὐτοῦ ἄλλους δύο, ἐντεῦθεν καὶ ἐντεῦθεν, μέσον δὲ τὸν Ἰησοῦν. where they crucified him, and two others with him on either side, with Jesus in the middle. two others with him on either side: ambiguous in Greek as to whether there were two others in total (one on either side), or four in total (two on either side). We favour the latter; see [CB] Appendix 164.
John 19:19 Ἔγραψεν δὲ καὶ τίτλον ὁ Πιλάτος, καὶ ἔθηκεν ἐπὶ τοῦ σταυροῦ· ἦν δὲ γεγραμμένον, Ἰησοῦς ὁ Ναζωραῖος ὁ βασιλεὺς τῶν Ἰουδαίων. And Pilate wrote an inscription and put it on the cross, and it read,

“Jesus the Nazarene,

The king of the Jews.”

 read ← was written.
John 19:20 Τοῦτον οὖν τὸν τίτλον πολλοὶ ἀνέγνωσαν τῶν Ἰουδαίων, ὅτι ἐγγὺς ἦν {RP: ὁ τόπος τῆς πόλεως} [P1904 TR: τῆς πόλεως ὁ τόπος] ὅπου ἐσταυρώθη ὁ Ἰησοῦς· καὶ ἦν γεγραμμένον Ἑβραϊστί, Ἑλληνιστί, Ῥωμαϊστί. So many of the Jews read this inscription, because the place where Jesus was crucified was near the city. And it was written in Hebraic, Greek and Latin. ὁ τόπος τῆς πόλεως, the place + of the city, RP F1853=18/18 F1859=6/7 vs. τῆς πόλεως ὁ τόπος, of the city + the place, P1904 TR F1853=0/18 F1859=1/7. A case of collusion between P1904 and TR?
Hebraic: perhaps biblical Hebrew, perhaps standing for Aramaic, as in many names and expressions in the New Testament, e.g. John 19:13.
John 19:21 Ἔλεγον οὖν τῷ Πιλάτῳ οἱ ἀρχιερεῖς τῶν Ἰουδαίων, Μὴ γράφε, Ὁ βασιλεὺς τῶν Ἰουδαίων· ἀλλ' ὅτι Ἐκεῖνος εἶπεν, Βασιλεύς εἰμι τῶν Ἰουδαίων. Then the Jews' senior priests said to Pilate, “Don't write, ‘The king of the Jews’, but, ‘He said, «I am the king of the Jews.» ’ ” he ← that (one).
John 19:22 Ἀπεκρίθη ὁ Πιλάτος, Ὃ γέγραφα, γέγραφα. Pilate replied, “What I have written, I have written.”
John 19:23 Οἱ οὖν στρατιῶται, ὅτε ἐσταύρωσαν τὸν Ἰησοῦν, ἔλαβον τὰ ἱμάτια αὐτοῦ, καὶ ἐποίησαν τέσσαρα μέρη, ἑκάστῳ στρατιώτῃ μέρος, καὶ τὸν χιτῶνα. Ἦν δὲ ὁ χιτὼν {RP: ἄραφος} [P1904 TR: ἄρραφος], ἐκ τῶν ἄνωθεν ὑφαντὸς δι' ὅλου. Then, when they had crucified Jesus, the soldiers took his clothes and divided them into four parts, a part for each soldier, and the tunic. But the tunic was seamless, woven from the top in one piece. ἄραφος, seamless (1), RP F1853=12/18 F1859=6/7 vs. ἄρραφος, seamless (2), P1904 TR F1853=6/18 F1859=1/7.
divided them into four parts ← made four parts.
woven from the top in one piece ← woven from the top through (the) whole.
John 19:24 Εἶπον οὖν πρὸς ἀλλήλους, Μὴ σχίσωμεν αὐτόν, ἀλλὰ λάχωμεν περὶ αὐτοῦ, τίνος ἔσται· ἵνα ἡ γραφὴ πληρωθῇ ἡ λέγουσα, Διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς, καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον. Οἱ μὲν οὖν στρατιῶται ταῦτα ἐποίησαν. So they said to each other, “Let us not split it, but cast lots for it as to whose it will be”, so that the scripture might be fulfilled which says,

“They shared out my clothes among themselves,

And for my garment they cast a lot.”

¶ So the soldiers did these things. 		¶ Verse division: in P1904 numbering, John 19:25 begins here.
Ps 22:19MT (Ps 22:18AV).
John 19:25 Εἱστήκεισαν δὲ παρὰ τῷ σταυρῷ τοῦ Ἰησοῦ ἡ μήτηρ αὐτοῦ, καὶ ἡ ἀδελφὴ τῆς μητρὸς αὐτοῦ, Μαρία ἡ τοῦ Κλωπᾶ, καὶ Μαρία ἡ Μαγδαληνή. But standing at the cross of Jesus were his mother and his mother's sister, Mary the wife of Cleopas, and Mary Magdalene. wife: or daughter.
Cleopas ← Clopas here (a contracted form), but uncontracted Cleopas in Luke 24:18.
John 19:26 Ἰησοῦς οὖν ἰδὼν τὴν μητέρα, καὶ τὸν μαθητὴν παρεστῶτα ὃν ἠγάπα, λέγει τῇ μητρὶ αὐτοῦ, Γύναι, {RP-text TR: ἰδοὺ} [RP-marg P1904: ἴδε] ὁ υἱός σου. Then Jesus, seeing his mother and the disciple whom he loved standing there, said to his mother, “Madam, {RP-text TR: behold} [RP-marg P1904: see] your son.” ἰδοὺ, behold, RP-text TR F1853=12/18 F1859=5/10 vs. ἴδε, see, RP-marg P1904 F1853=6/18 F1859=5/10.
then: see John 3:25.
John 19:27 Εἶτα λέγει τῷ μαθητῇ, Ἰδοὺ ἡ μήτηρ σου. Καὶ ἀπ' ἐκείνης τῆς ὥρας ἔλαβεν {RP P1904: ὁ μαθητὴς αὐτὴν} [TR: αὐτὴν ὁ μαθητὴς] εἰς τὰ ἴδια. Then he said to the disciple, “Behold your mother.” And from that hour, the disciple took her into his own home. ὁ μαθητὴς αὐτὴν, the disciple (took) + her, RP P1904 F1853=15/18 F1859=3/9 vs. αὐτὴν ὁ μαθητὴς, her + the disciple (took), TR F1853=3/18 (Scrivener's bxy) F1859=6/9. F1853 and F1859 are very significantly disparate, X2=6.8 PV=0.9%.
his own home ← his own (things), so his care, his home. Compare John 16:32.
John 19:28 Μετὰ τοῦτο {RP: ἰδὼν} [P1904 TR: εἰδὼς] ὁ Ἰησοῦς ὅτι πάντα ἤδη τετέλεσται, ἵνα τελειωθῇ ἡ γραφή, λέγει, Διψῶ. After this, {RP: Jesus saw} [P1904 TR: Jesus, knowing] that everything had already been completed, {RP: and} [P1904 TR: - ] in order that the scripture be fulfilled: {RP: he} [P1904 TR: - ] said, “I am thirsty.” ἰδὼν, having seen, RP F1853=8/18 F1859=5/10 vs. εἰδὼς, knowing, P1904 TR F1853=10/18 F1859=5/10. A disparity with RP, R=13:17. AV differs textually.
Ps 69:22MT (Ps 69:21AV) (for my thirst).
John 19:29 Σκεῦος οὖν ἔκειτο ὄξους μεστόν· οἱ δέ, πλήσαντες σπόγγον ὄξους, καὶ ὑσσώπῳ περιθέντες, προσήνεγκαν αὐτοῦ τῷ στόματι. Accordingly, a jar full of vinegar was standing there. Then they filled a sponge with vinegar and put it round a hyssop plant and brought it to his mouth. Ps 69:22MT (Ps 69:21AV) (they gave me vinegar to drink).
John 19:30 Ὅτε οὖν ἔλαβεν τὸ ὄξος ὁ Ἰησοῦς, εἶπεν, Τετέλεσται· καὶ κλίνας τὴν κεφαλήν, παρέδωκεν τὸ πνεῦμα. So when Jesus had received the vinegar, he said, “It has been completed”, and, bowing his head, he gave up the ghost. bowing ← having bowed. See Matt 23:20.
gave up the ghost ← gave up the spirit.
John 19:31 Οἱ οὖν Ἰουδαῖοι, {RP P1904 S1550 E1624: - } [S1894: ἐπεὶ Παρασκευὴ ἦν,] ἵνα μὴ μείνῃ ἐπὶ τοῦ σταυροῦ τὰ σώματα ἐν τῷ σαββάτῳ {RP P1904 S1550 E1624: ἐπεὶ Παρασκευὴ ἦν} [S1894: - ] - ἦν γὰρ μεγάλη ἡ ἡμέρα {RP P1904 S1550 S1894: ἐκείνου} [E1624: ἐκείνη] τοῦ σαββάτου - ἠρώτησαν τὸν Πιλάτον ἵνα κατεαγῶσιν αὐτῶν τὰ σκέλη, καὶ ἀρθῶσιν. Then, {RP P1904 S1550 E1624: - } [S1894: since it was the Preparation Day,] in order that the bodies should not remain on the cross on the Sabbath, {RP P1904 S1550 E1624: since it was the Preparation Day,} [S1894: - ] for that Sabbath day was a high {RP P1904 S1550 S1894: Sabbath} [E1624: day], the Jews asked Pilate for their legs to be broken and for them to be removed. ἐπεὶ Παρασκευὴ ἦν, as it was the Preparation (Day): in second position, RP P1904 S1550 E1624 F1853=18/18 F1859=6/7 vs. in first position, S1894 F1853=0/18 F1859=1/7.
ἐκείνου, (the day) of that (Sabbath), RP P1904 S1550 S1894 F1853=16/19 F1859=5/8 vs. ἐκείνη, that (day of the Sabbath), E1624 F1853=3/19 (Scrivener's bpyonce) F1859=3/8.
The RP text shows that the day after the Preparation Day, the Passover, ↴
John 19:32 Ἦλθον οὖν οἱ στρατιῶται, καὶ τοῦ μὲν πρώτου κατέαξαν τὰ σκέλη καὶ τοῦ ἄλλου τοῦ συσταυρωθέντος αὐτῷ· So the soldiers came and broke the legs of the first one, and of the other who had been crucified with him, ↳ was called a high Sabbath (not just a high day), confirming [CB] Appendix 165 (The Hours of the Lord's Last Day) that this Sabbath was the Passover, on a Thursday, and not the weekly Sabbath on a Saturday.
John 19:33 ἐπὶ δὲ τὸν Ἰησοῦν ἐλθόντες, ὡς εἶδον αὐτὸν ἤδη τεθνηκότα, οὐ κατέαξαν αὐτοῦ τὰ σκέλη· but when they came to Jesus, when they saw that he was already dead, they did not break his legs.
John 19:34 ἀλλ' εἷς τῶν στρατιωτῶν λόγχῃ αὐτοῦ τὴν πλευρὰν ἔνυξεν, καὶ {RP P1904: εὐθέως} [TR: εὐθὺς] ἐξῆλθεν αἷμα καὶ ὕδωρ. However, one of the soldiers pierced his rib with his spear, and immediately blood and water came out. εὐθέως, immediately (1), RP P1904 F1853=14/18 F1859=5/8 vs. εὐθὺς, immediately (2), TR F1853=4/18 (Scrivener's cdko) F1859=3/8.
John 19:35 Καὶ ὁ ἑωρακὼς μεμαρτύρηκεν, καὶ {RP-text: ἀληθινή ἐστιν αὐτοῦ ἡ μαρτυρία} [RP-marg P1904 TR: ἀληθινὴ αὐτοῦ ἐστιν ἡ μαρτυρία] [MISC: ἀληθινή ἐστιν ἡ μαρτυρία αὐτοῦ], κἀκεῖνος οἶδεν ὅτι ἀληθῆ λέγει, ἵνα {RP TR: - } [P1904: καὶ] ὑμεῖς πιστεύσητε. And he who saw it testified, and his testimony is true, and he knew that he spoke the truth, in order that you {RP TR: - } [P1904: too] might believe. ἐστιν αὐτοῦ ἡ μαρτυρία, is + his + testimony, RP-text F1853=8/20 F1859=2/9 vs. αὐτοῦ ἐστιν ἡ μαρτυρία, his + is + testimony, RP-marg P1904 TR F1853=3/20 (Scrivener's bdp) F1859=4/9 vs. ἐστιν ἡ μαρτυρία αὐτοῦ, is + testimony + his F1853=9/20 F1859=3/9. A weak disparity with RP-text, R=10:12.
καὶ, also: absent in RP TR F1853=17/19 F1859=4/7 vs. present in P1904 F1853=2/19 (Scrivener's pyonce) F1859=3/7.
knew ← knows.
the truth ← true (things).
he ← that (man).
John 19:36 Ἐγένετο γὰρ ταῦτα ἵνα ἡ γραφὴ πληρωθῇ, Ὀστοῦν οὐ συντριβήσεται {RP: ἀπ'} [P1904 TR: - ] αὐτοῦ. For these things took place in order that the scripture might be fulfilled: “Not a bone of him shall be crushed.” ἀπ', from (him): present in RP F1853=8/18 F1859=3/9 vs. absent in P1904 TR F1853=10/18 F1859=6/9. A disparity with RP, R=11:18.
Ex 12:46, Num 9:12 (of the Passover lamb, compare 1 Cor 5:7); Ps 34:21MT (Ps 34:20AV); Ps 22:18MT (Ps 22:17AV) (I can count my bones).
John 19:37 Καὶ πάλιν ἑτέρα γραφὴ λέγει, Ὄψονται εἰς ὃν ἐξεκέντησαν. And again, another scripture says, “They shall look at him whom they pierced through.” Zech 12:10.
John 19:38 Μετὰ {RP: - } [P1904 TR: δὲ] ταῦτα ἠρώτησεν τὸν Πιλάτον {RP-text P1904: - } [RP-marg TR: ὁ] Ἰωσὴφ ὁ ἀπὸ Ἀριμαθαίας, ὢν μαθητὴς τοῦ Ἰησοῦ, κεκρυμμένος δὲ διὰ τὸν φόβον τῶν Ἰουδαίων, ἵνα ἄρῃ τὸ σῶμα τοῦ Ἰησοῦ· καὶ ἐπέτρεψεν ὁ Πιλάτος. Ἦλθεν οὖν καὶ ἦρεν τὸ σῶμα τοῦ Ἰησοῦ. {RP: After} [P1904 TR: Then after] these things Joseph of Arimathea, who was a disciple of Jesus, asked Pilate (but secretly, for fear of the Jews), that he might remove Jesus's body, and Pilate gave permission. So he went and removed Jesus's body. δὲ, and: absent in RP F1853=14/18 F1859=2/7 vs. present in P1904 TR F1853=4/18 (Scrivener's qrxy) F1859=5/7.
ὁ, the (Joseph): absent in RP-text P1904 F1853=14/18 F1859=5/7 vs. present in RP-marg TR F1853=4/18 (Scrivener's bdkx) F1859=2/7.
John 19:39 Ἦλθεν δὲ καὶ Νικόδημος, ὁ ἐλθὼν πρὸς τὸν Ἰησοῦν νυκτὸς τὸ πρῶτον, φέρων μίγμα σμύρνης καὶ ἀλόης {RP-text P1904: ὡς} [RP-marg TR: ὡσεὶ] λίτρας ἑκατόν. And Nicodemus, who had come to Jesus previously by night, also came, carrying a mixture of myrrh and aloes, about one hundred litras in weight. ὡς, about (1), RP-text P1904 F1853=17/19 F1859=3/7 vs. ὡσεὶ, about (2), RP-marg TR F1853=2/19 (Scrivener's aq**) F1859=4/7.
litras: a litra was about 12 ounces (300 grams).
John 19:40 Ἔλαβον οὖν τὸ σῶμα τοῦ Ἰησοῦ, καὶ ἔδησαν αὐτὸ {RP P1904: ἐν} [TR: - ] ὀθονίοις μετὰ τῶν ἀρωμάτων, καθὼς ἔθος ἐστὶν τοῖς Ἰουδαίοις ἐνταφιάζειν. Then they took Jesus's body and bound it with linen strips with the scented ointments, as it is the custom of the Jews to embalm. ἐν, in (linen strips): present in RP P1904 F1853=17/18 F1859=4/7 vs. absent in TR F1853=1/18 (Scrivener's p) F1859=3/7.
John 19:41 Ἦν δὲ ἐν τῷ τόπῳ ὅπου ἐσταυρώθη κῆπος, καὶ ἐν τῷ κήπῳ μνημεῖον καινόν, ἐν ᾧ οὐδέπω οὐδεὶς ἐτέθη. Now there was a garden in the place where he was crucified, and in the garden there was a new tomb in which no-one had ever been laid. ever ← yet.
John 19:42 Ἐκεῖ οὖν διὰ τὴν Παρασκευὴν τῶν Ἰουδαίων, ὅτι ἐγγὺς ἦν τὸ μνημεῖον, ἔθηκαν τὸν Ἰησοῦν. So they placed Jesus there because of the Jews' Preparation Day, because the tomb was nearby.
John 20:1 Τῇ δὲ μιᾷ τῶν σαββάτων Μαρία ἡ Μαγδαληνὴ ἔρχεται πρωΐ, σκοτίας ἔτι οὔσης, εἰς τὸ μνημεῖον, καὶ βλέπει τὸν λίθον ἠρμένον ἐκ τοῦ μνημείου. On the first day of the week, Mary Magdalene went to the tomb early in the morning when it was still dark, and she saw that the stone had been removed from the tomb. week ← Sabbaths, which we also consider possible, with [CB], counting to the firstfruit, as described in Lev 23:15-17. Compare Matt 28:1, Mark 16:2, Luke 24:1.
John 20:2 Τρέχει οὖν καὶ ἔρχεται πρὸς Σίμωνα Πέτρον καὶ πρὸς τὸν ἄλλον μαθητὴν ὃν ἐφίλει ὁ Ἰησοῦς, καὶ λέγει αὐτοῖς, Ἦραν τὸν κύριον ἐκ τοῦ μνημείου, καὶ οὐκ οἴδαμεν ποῦ ἔθηκαν αὐτόν. So she ran and went to Simon Peter and to the other disciple whom Jesus loved, and she said to them, “They have removed the Lord from the tomb, and we don't know where they have put him.”
John 20:3 Ἐξῆλθεν οὖν ὁ Πέτρος καὶ ὁ ἄλλος μαθητής, καὶ ἤρχοντο εἰς τὸ μνημεῖον. Then Peter and the other disciple went out and made their way to the tomb, then: see John 3:25.
made their way ← were going.
John 20:4 Ἔτρεχον δὲ οἱ δύο ὁμοῦ· καὶ ὁ ἄλλος μαθητὴς προέδραμεν τάχιον τοῦ Πέτρου, καὶ ἦλθεν πρῶτος εἰς τὸ μνημεῖον, and the two of them ran together, although the other disciple ran on ahead faster than Peter and arrived at the tomb first. although: concessive use of καί.
John 20:5 καὶ παρακύψας βλέπει κείμενα τὰ ὀθόνια, οὐ μέντοι εἰσῆλθεν. And stooping alongside, he saw the linen strips lying there. However, he did not go in.
John 20:6 Ἔρχεται οὖν Σίμων Πέτρος ἀκολουθῶν αὐτῷ, καὶ εἰσῆλθεν εἰς τὸ μνημεῖον, καὶ θεωρεῖ τὰ ὀθόνια κείμενα, Then Simon Peter, following him, arrived, and he went into the tomb and saw the linen strips lying there,
John 20:7 καὶ τὸ σουδάριον ὃ ἦν ἐπὶ τῆς κεφαλῆς αὐτοῦ, οὐ μετὰ τῶν ὀθονίων κείμενον, ἀλλὰ χωρὶς ἐντετυλιγμένον εἰς ἕνα τόπον. and the sweat-band which had been on his head, not lying with the linen strips, but wrapped up on its own in a certain place. a certain ← one.
John 20:8 Τότε οὖν εἰσῆλθεν καὶ ὁ ἄλλος μαθητὴς ὁ ἐλθὼν πρῶτος εἰς τὸ μνημεῖον, καὶ εἶδεν, καὶ ἐπίστευσεν· So then the other disciple, who had arrived first, also went into the tomb, and he saw this, and he believed.
John 20:9 οὐδέπω γὰρ ᾔδεισαν τὴν γραφήν, ὅτι δεῖ αὐτὸν ἐκ νεκρῶν ἀναστῆναι. For they did not yet know the scripture which says that he must rise from the dead. rise: not be raised here.
John 20:10 Ἀπῆλθον οὖν πάλιν πρὸς ἑαυτοὺς οἱ μαθηταί. Then the disciples went back home. back ← again.
home ← to themselves.
John 20:11 Μαρία δὲ εἱστήκει πρὸς {RP-text TR: τὸ μνημεῖον} [RP-marg P1904: τῷ μνημείῳ] κλαίουσα ἔξω· ὡς οὖν ἔκλαιεν, παρέκυψεν εἰς τὸ μνημεῖον, But Mary stood outside the tomb weeping. Then while she was weeping, she stooped and peered into the tomb, τὸ μνημεῖον, (at) the tomb (accusative, pregnant use, compare Matt 18:6), RP-text TR F1853=9/19 F1859=4/7 vs. τῷ μνημείῳ, (at) the tomb (dative), RP-marg P1904 F1853=9/19 F1859=2/7 vs. another reading, F1853=1/19 (Scrivener's o) F1859=1/7.
outside the tomb ← at the tomb outside.
John 20:12 καὶ θεωρεῖ δύο ἀγγέλους ἐν λευκοῖς καθεζομένους, ἕνα πρὸς τῇ κεφαλῇ, καὶ ἕνα πρὸς τοῖς ποσίν, ὅπου ἔκειτο τὸ σῶμα τοῦ Ἰησοῦ. and she saw two angels in white sitting down, one at the head and one at the feet of where the body of Jesus had lain.
John 20:13 Καὶ λέγουσιν αὐτῇ ἐκεῖνοι, Γύναι, τί κλαίεις; Λέγει αὐτοῖς, ὅτι Ἦραν τὸν κύριόν μου, καὶ οὐκ οἶδα ποῦ ἔθηκαν αὐτόν. And they said to her, “Madam, why are you weeping?” She said to them, “Because they have taken my Lord away, and I don't know where they have put him.” they ← those, the former.
John 20:14 Καὶ ταῦτα εἰποῦσα ἐστράφη εἰς τὰ ὀπίσω, καὶ θεωρεῖ τὸν Ἰησοῦν ἑστῶτα, καὶ οὐκ ᾔδει ὅτι {RP P1904: - } [TR: ὁ] Ἰησοῦς ἐστιν. Then when she had said this, she turned round and saw Jesus standing, but she did not know that it was Jesus. ὁ, the (Jesus): absent in RP P1904 F1853=17/18 F1859=7/7 vs. present in TR F1853=1/18 (Scrivener's x) F1859=0/7.
round ← back.
John 20:15 Λέγει αὐτῇ ὁ Ἰησοῦς, Γύναι, τί κλαίεις; Τίνα ζητεῖς; Ἐκείνη, δοκοῦσα ὅτι ὁ κηπουρός ἐστιν, λέγει αὐτῷ, Κύριε, εἰ σὺ ἐβάστασας αὐτόν, εἰπέ μοι ποῦ {RP P1904: ἔθηκας αὐτόν} [TR: αὐτὸν ἔθηκας], κἀγὼ αὐτὸν ἀρῶ. Jesus said to her, “Madam, why are you weeping? Who are you looking for?” She, thinking that it was the gardener, said to him, “Sir, if you carried him away, tell me where you put him, and I will remove him.” ἔθηκας αὐτόν, you put + him, RP P1904 F1853=13/18 F1859=7/7 vs. αὐτὸν ἔθηκας, him + you put, TR F1853=5/18 F1859=0/7.
she ← that (woman), the former.
John 20:16 Λέγει αὐτῇ ὁ Ἰησοῦς, Μαρία. Στραφεῖσα ἐκείνη λέγει αὐτῷ, Ῥαββουνί - ὃ λέγεται, Διδάσκαλε. Jesus said to her, “Mary.” She turned round and said to him, “Rabbouni!” which means “teacher”. she ← that (woman).
John 20:17 Λέγει αὐτῇ ὁ Ἰησοῦς, Μή μου ἅπτου, οὔπω γὰρ ἀναβέβηκα πρὸς τὸν πατέρα μου· πορεύου δὲ πρὸς τοὺς ἀδελφούς μου, καὶ εἰπὲ αὐτοῖς, Ἀναβαίνω πρὸς τὸν πατέρα μου καὶ πατέρα ὑμῶν, καὶ θεόν μου καὶ θεὸν ὑμῶν. Jesus said to her, “Don't touch me, for I have not yet ascended to my father. But go to my brothers and say to them, ‘I am ascending to my father, and your father, and my God, and your God.’ ”
John 20:18 Ἔρχεται Μαρία ἡ Μαγδαληνὴ ἀπαγγέλλουσα τοῖς μαθηταῖς ὅτι ἑώρακεν τὸν κύριον, καὶ ταῦτα εἶπεν αὐτῇ. Mary Magdalene went to report to the disciples that she had seen the Lord, and that he had said these things to her. to report ← reporting, present participle replacing a classical future participle which can denote purpose. See Matt 20:20.
John 20:19 Οὔσης οὖν ὀψίας, τῇ ἡμέρᾳ ἐκείνῃ τῇ μιᾷ τῶν σαββάτων, καὶ τῶν θυρῶν κεκλεισμένων ὅπου ἦσαν οἱ μαθηταὶ συνηγμένοι, διὰ τὸν φόβον τῶν Ἰουδαίων, ἦλθεν ὁ Ἰησοῦς καὶ ἔστη εἰς τὸ μέσον, καὶ λέγει αὐτοῖς, Εἰρήνη ὑμῖν. Then with it being evening on that first day of the week, and the doors where the disciples had gathered being closed for fear of the Jews, Jesus came and stood in their company and said to them, “Peace to you.” week ← Sabbaths. See John 20:1.
company ← midst.
John 20:20 Καὶ τοῦτο εἰπὼν ἔδειξεν αὐτοῖς τὰς χεῖρας καὶ τὴν πλευρὰν αὐτοῦ. Ἐχάρησαν οὖν οἱ μαθηταὶ ἰδόντες τὸν κύριον. And when he had said this, he showed them his hands and side. So the disciples rejoiced at seeing the Lord. at seeing ← having seen. See Matt 23:20.
John 20:21 Εἶπεν οὖν αὐτοῖς ὁ Ἰησοῦς πάλιν, Εἰρήνη ὑμῖν· καθὼς ἀπέσταλκέν με ὁ πατήρ, κἀγὼ πέμπω ὑμᾶς. Then Jesus said to them again, “Peace to you. As the father has sent me, so I too send you out.” send you: you in the accusative, so not, as might be thought in view of the next verse, send you (holy spirit) here, which would require the dative.
John 20:22 Καὶ τοῦτο εἰπὼν ἐνεφύσησεν καὶ λέγει αὐτοῖς, Λάβετε πνεῦμα ἅγιον. And when he had said this, he blew into them, and he said to them, “Receive holy spirit.
John 20:23 Ἄν τινων ἀφῆτε τὰς ἁμαρτίας, ἀφίενται αὐτοῖς· ἄν τινων κρατῆτε, κεκράτηνται. If you forgive the sins of any, their sins are forgiven. If you hold on to the sins of any, they remain held.” their sins are forgiven ← they (i.e. the sins) are forgiven (to) them.
they remain held ← they have been held.
John 20:24 Θωμᾶς δέ, εἷς ἐκ τῶν δώδεκα, ὁ λεγόμενος Δίδυμος, οὐκ ἦν μετ' αὐτῶν ὅτε ἦλθεν ὁ Ἰησοῦς. Now Thomas, one of the twelve, called Didymus, was not with them when Jesus came,
John 20:25 Ἔλεγον οὖν αὐτῷ οἱ ἄλλοι μαθηταί, Ἑωράκαμεν τὸν κύριον. Ὁ δὲ εἶπεν αὐτοῖς, Ἐὰν μὴ ἴδω ἐν ταῖς χερσὶν αὐτοῦ τὸν τύπον τῶν ἥλων, καὶ βάλω τὸν δάκτυλόν μου εἰς τὸν τύπον τῶν ἥλων, καὶ βάλω τὴν χεῖρά μου εἰς τὴν πλευρὰν αὐτοῦ, οὐ μὴ πιστεύσω. so the other disciples said to him, “We have seen the Lord.” But he said to them, “Unless I see the mark of the nails in his hands, and I put my finger in the mark of the nails, and I put my hand in his side, I will definitely not believe.”
John 20:26 Καὶ μεθ' ἡμέρας ὀκτὼ πάλιν ἦσαν ἔσω οἱ μαθηταὶ αὐτοῦ, καὶ Θωμᾶς μετ' αὐτῶν. Ἔρχεται ὁ Ἰησοῦς, τῶν θυρῶν κεκλεισμένων, καὶ ἔστη εἰς τὸ μέσον καὶ εἶπεν, Εἰρήνη ὑμῖν. Then eight days later, his disciples were again indoors, and Thomas was with them. Jesus came in, although the doors were closed, and he stood in their company, and he said, “Peace to you.” although: concessive use of the participle, in a genitive absolute construction.
company ← midst.
John 20:27 Εἶτα λέγει τῷ Θωμᾷ, Φέρε τὸν δάκτυλόν σου ὧδε, καὶ ἴδε τὰς χεῖράς μου· καὶ φέρε τὴν χεῖρά σου, καὶ βάλε εἰς τὴν πλευράν μου· καὶ μὴ γίνου ἄπιστος, ἀλλὰ πιστός. Then he said to Thomas, “Bring your finger here and see my hands, and stretch out your hand and put it in my side, and do not be unbelieving, but believing.” stretch out ← bring.
John 20:28 Καὶ ἀπεκρίθη {RP P1904: - } [TR: ὁ] Θωμᾶς, καὶ εἶπεν αὐτῷ, Ὁ κύριός μου καὶ ὁ θεός μου. Then Thomas responded and said to him, “My Lord and my God.” ὁ, the (Thomas): absent in RP P1904 F1853=16/18 F1859=7/7 vs. present in TR F1853=2/18 (Scrivener's cx. A hiatus in x in John 20:19-31 according to Scrivener's introduction, but x collated in some of these verses. A challenge to F1853) F1859=0/7.
John 20:29 Λέγει αὐτῷ ὁ Ἰησοῦς, Ὅτι ἑώρακάς με, {RP P1904: - } [TR: Θωμᾶ,] πεπίστευκας; Μακάριοι οἱ μὴ ἰδόντες, καὶ πιστεύσαντες. Jesus said to him, “Because you have seen me, {RP P1904: - } [TR: Thomas,] you have believed. Blessed are those who have not seen yet have believed.” Θωμᾶ, Thomas: absent in RP P1904 F1853=18/18 F1859=7/7 vs. present in TR F1853=0/18 F1859=0/7.
yet: adversative use of καί.
John 20:30 Πολλὰ μὲν οὖν καὶ ἄλλα σημεῖα ἐποίησεν ὁ Ἰησοῦς ἐνώπιον τῶν μαθητῶν αὐτοῦ, ἃ οὐκ ἔστιν γεγραμμένα ἐν τῷ βιβλίῳ τούτῳ. To be sure, Jesus performed many other signs too in the presence of his disciples, which have not been written in this book,
John 20:31 Ταῦτα δὲ γέγραπται, ἵνα πιστεύσητε ὅτι {RP P1904: - } [TR: ὁ] Ἰησοῦς ἐστιν ὁ χριστὸς ὁ υἱὸς τοῦ θεοῦ, καὶ ἵνα πιστεύοντες ζωὴν ἔχητε ἐν τῷ ὀνόματι αὐτοῦ. but these have been written so that you may believe that Jesus is the Christ, the son of God, and that by believing, you may have life through his name. ὁ, the (Jesus): absent in RP P1904 F1853=18/18 F1859=6/7 vs. present in TR F1853=0/18 F1859=1/7.
John 21:1 Μετὰ ταῦτα ἐφανέρωσεν ἑαυτὸν πάλιν ὁ Ἰησοῦς τοῖς μαθηταῖς {RP-text P1904 TR: - } [RP-marg: αὐτοῦ] ἐπὶ τῆς θαλάσσης τῆς Τιβεριάδος· ἐφανέρωσεν δὲ οὕτως. After these things, Jesus manifested himself to {RP-text P1904 TR: the} [RP-marg: his] disciples again, at the Sea of Tiberias, and he manifested himself in this way: αὐτοῦ, his (disciples): absent in RP-text P1904 TR F1853=9/18 F1859=2/7 vs. present in RP-marg F1853=9/18 F1859=5/7. A weak disparity with RP-text, R=13:14.
John 21:2 Ἦσαν ὁμοῦ Σίμων Πέτρος, καὶ Θωμᾶς ὁ λεγόμενος Δίδυμος, καὶ Ναθαναὴλ ὁ ἀπὸ Κανᾶ τῆς Γαλιλαίας, καὶ οἱ τοῦ Ζεβεδαίου, καὶ ἄλλοι ἐκ τῶν μαθητῶν αὐτοῦ δύο. Simon Peter and Thomas called Didymus were both there, as were Nathanael from Cana in Galilee, and the sons of Zebedee, and two others of his disciples. both there ← at the same place, together.
John 21:3 Λέγει αὐτοῖς Σίμων Πέτρος, Ὑπάγω ἁλιεύειν. Λέγουσιν αὐτῷ, Ἐρχόμεθα καὶ ἡμεῖς σὺν σοί. Ἐξῆλθον καὶ {RP P1904: ἐνέβησαν} [TR: ἀνέβησαν] εἰς τὸ πλοῖον εὐθύς, καὶ ἐν ἐκείνῃ τῇ νυκτὶ ἐπίασαν οὐδέν. Simon Peter said to them, “I am going fishing.” They said to him, “We will come along with you.” They departed and immediately went {RP P1904: on board} [TR: up into] the boat, but that night they caught nothing. ἐνέβησαν, entered, RP P1904 F1853=16/19 F1859=7/8 vs. ἀνέβησαν, went up, TR F1853=3/19 (Scrivener's cox) F1859=1/8.
along ← also, which would be pleonastic in English, though not particularly intrusively so here.
John 21:4 Πρωΐας δὲ ἤδη γενομένης ἔστη ὁ Ἰησοῦς εἰς τὸν αἰγιαλόν· οὐ μέντοι ᾔδεισαν οἱ μαθηταὶ ὅτι Ἰησοῦς ἐστιν. Then with morning having already broken, Jesus was standing on the shore. The disciples, however, did not know that it was Jesus. was standing ← stood.
John 21:5 Λέγει οὖν αὐτοῖς ὁ Ἰησοῦς, Παιδία, μή τι προσφάγιον ἔχετε; Ἀπεκρίθησαν αὐτῷ, Οὔ. Then Jesus said to them, “Children, haven't you got any hearty food?” They answered him, “No.” hearty food ← supplementary food, i.e. tasty, savoury food to go with bread.
John 21:6 Ὁ δὲ εἶπεν αὐτοῖς, Βάλετε εἰς τὰ δεξιὰ μέρη τοῦ πλοίου τὸ δίκτυον, καὶ εὑρήσετε. Ἔβαλον οὖν, καὶ οὐκέτι αὐτὸ ἑλκύσαι ἴσχυσαν ἀπὸ τοῦ πλήθους τῶν ἰχθύων. Then he said to them, “Cast the net on the right hand side of the boat, and you will find some.” So they cast it, and they could no longer haul it up because of the large number of fish. side ← parts.
John 21:7 Λέγει οὖν ὁ μαθητὴς ἐκεῖνος ὃν ἠγάπα ὁ Ἰησοῦς τῷ Πέτρῳ, Ὁ κύριός ἐστιν. Σίμων οὖν Πέτρος, ἀκούσας ὅτι ὁ κύριός ἐστιν, τὸν ἐπενδύτην διεζώσατο - ἦν γὰρ γυμνός - καὶ ἔβαλεν ἑαυτὸν εἰς τὴν θάλασσαν. Then that disciple, whom Jesus loved, said to Peter, “It's the Lord!” Then, when he heard that it was the Lord, Simon Peter girded himself with his cape – for he was naked – and cast himself into the sea.
John 21:8 Οἱ δὲ ἄλλοι μαθηταὶ τῷ πλοιαρίῳ ἦλθον - οὐ γὰρ ἦσαν μακρὰν ἀπὸ τῆς γῆς, ἀλλ' ὡς ἀπὸ πηχῶν διακοσίων - σύροντες τὸ δίκτυον τῶν ἰχθύων. But the other disciples came by boat, for they were not far from land, just about two hundred cubits, dragging the net full of fish. by boat ← by (means of) the boat.
just ← but.
cubits: a cubit was about 18 in. or 50 cm.
John 21:9 Ὡς οὖν ἀπέβησαν εἰς τὴν γῆν, βλέπουσιν ἀνθρακιὰν κειμένην καὶ ὀψάριον ἐπικείμενον, καὶ ἄρτον. Then when they had disembarked onto land, they saw a charcoal fire set up and fish lying on it, and bread.
John 21:10 Λέγει αὐτοῖς ὁ Ἰησοῦς, Ἐνέγκατε ἀπὸ τῶν ὀψαρίων ὧν ἐπιάσατε νῦν. Jesus said to them, “Bring some of the fish which you have just caught.”
John 21:11 Ἀνέβη Σίμων Πέτρος, καὶ εἵλκυσεν τὸ δίκτυον ἐπὶ τῆς γῆς, μεστὸν ἰχθύων μεγάλων ἑκατὸν πεντήκοντα τριῶν· καὶ τοσούτων ὄντων, οὐκ ἐσχίσθη τὸ δίκτυον. Simon Peter went on board and hauled the net on land, full with one hundred and fifty-three large fish, yet with so many the net did not tear. went on board: or (its usual meaning), went up, or went back. The usual word for to go on board is ἐμβαίνω, sometimes with some textual support alongside it for the word used here, ἀναβαίνω (Matt 15:39, John 6:22, John 21:3).
did not tear ← was not torn.
John 21:12 Λέγει αὐτοῖς ὁ Ἰησοῦς, Δεῦτε ἀριστήσατε. Οὐδεὶς δὲ ἐτόλμα τῶν μαθητῶν ἐξετάσαι αὐτόν, Σὺ τίς εἶ; εἰδότες ὅτι ὁ κύριός ἐστιν. Jesus said to them, “Come and have your breakfast.” But not one of the disciples dared ask him, “Who are you?” because they knew it was the Lord. who: the question would be about deeper things than just the identity, which they knew.
because: causal use of the participle.
John 21:13 Ἔρχεται οὖν ὁ Ἰησοῦς, καὶ λαμβάνει τὸν ἄρτον, καὶ δίδωσιν αὐτοῖς, καὶ τὸ ὀψάριον ὁμοίως. Then Jesus came and took the bread, and he gave some to them, and the cooked fish likewise.
John 21:14 Τοῦτο ἤδη τρίτον ἐφανερώθη ὁ Ἰησοῦς τοῖς μαθηταῖς αὐτοῦ, ἐγερθεὶς ἐκ νεκρῶν. This was the third time now that Jesus was manifested to his disciples, after rising from the dead, now ← already.
rising: or being raised.
John 21:15 Ὅτε οὖν ἠρίστησαν, λέγει τῷ Σίμωνι Πέτρῳ ὁ Ἰησοῦς, Σίμων Ἰωνᾶ, ἀγαπᾷς με πλεῖον τούτων; Λέγει αὐτῷ, Ναὶ κύριε· σὺ οἶδας ὅτι φιλῶ σε. Λέγει αὐτῷ, Βόσκε τὰ ἀρνία μου. then when they had had breakfast, Jesus asked Simon Peter, “Simon, son of Jonah, do you love me more than these?” He said to him, “Yes, Lord, you know that I hold you in affection.” He said to him, “Feed my lambs.” asked ← said to.
hold in affection: we translate φιλέω differently to ἀγαπάω in this passage to bring out the shade of difference.
John 21:16 Λέγει αὐτῷ πάλιν δεύτερον, Σίμων Ἰωνᾶ, ἀγαπᾷς με; Λέγει αὐτῷ, Ναὶ κύριε· σὺ οἶδας ὅτι φιλῶ σε. Λέγει αὐτῷ, Ποίμαινε τὰ πρόβατά μου. He asked him a second time, “Simon, son of Jonah, do you love me?” He said to him, “Yes, Lord, you know that I hold you in affection.” He said to him, “Tend my sheep.” asked ← said to.
a second time ← again a second time, again being pleonastic. Compare Mark 12:4.
John 21:17 Λέγει αὐτῷ τὸ τρίτον, Σίμων Ἰωνᾶ, φιλεῖς με; Ἐλυπήθη ὁ Πέτρος ὅτι εἶπεν αὐτῷ τὸ τρίτον, Φιλεῖς με; Καὶ εἶπεν αὐτῷ, Κύριε, σὺ πάντα οἶδας· σὺ γινώσκεις ὅτι φιλῶ σε. Λέγει αὐτῷ ὁ Ἰησοῦς, Βόσκε τὰ πρόβατά μου. He asked him a third time, “Simon, son of Jonah, do you hold me in affection?” Peter was grieved that he had asked him a third time, “Do you hold me in affection?”, and he said to him, “Lord, you know everything. You know I hold you in affection.” Jesus said to him, “Feed my sheep. asked (2x) ← said to.
John 21:18 Ἀμὴν ἀμὴν λέγω σοι, ὅτε ἦς νεώτερος, ἐζώννυες σεαυτόν, καὶ περιεπάτεις ὅπου ἤθελες· ὅταν δὲ γηράσῃς, ἐκτενεῖς τὰς χεῖράς σου, καὶ ἄλλος σε ζώσει, καὶ οἴσει ὅπου οὐ θέλεις. Truly, truly, I say to you, when you were younger, you used to gird yourself and go around where you wanted. But when you grow old, you will hold out your hands, and another will gird you, and he will take you where you don't want to go.”
John 21:19 Τοῦτο δὲ εἶπεν, σημαίνων ποίῳ θανάτῳ δοξάσει τὸν θεόν. Καὶ τοῦτο εἰπὼν λέγει αὐτῷ, Ἀκολούθει μοι. He said this signifying by what kind of death he would glorify God. And when he had said this, he said to him, “Follow me.”
John 21:20 Ἐπιστραφεὶς δὲ ὁ Πέτρος βλέπει τὸν μαθητὴν ὃν ἠγάπα ὁ Ἰησοῦς ἀκολουθοῦντα, ὃς καὶ ἀνέπεσεν ἐν τῷ δείπνῳ ἐπὶ τὸ στῆθος αὐτοῦ καὶ εἶπεν, Κύριε, τίς ἐστιν ὁ παραδιδούς σε; Then Peter turned round and saw the disciple whom Jesus loved following, who had for his part leant back on his breast at the supper and had said, “Lord, who is the one who will betray you?” for his part ← also.
John 21:21 Τοῦτον ἰδὼν ὁ Πέτρος λέγει τῷ Ἰησοῦ, Κύριε, οὗτος δὲ τί; When Peter saw him, he asked Jesus, “Lord, what about him?” him (2x) ← this (man).
asked ← said to.
John 21:22 Λέγει αὐτῷ ὁ Ἰησοῦς, Ἐὰν αὐτὸν θέλω μένειν ἕως ἔρχομαι, τί πρός σε; Σὺ ἀκολούθει μοι. Jesus said to him, “If I want him to remain until I come, what has that got to do with you? You follow me.” what has that got to do with you ← what (is that) to you.
John 21:23 Ἐξῆλθεν οὖν ὁ λόγος οὗτος εἰς τοὺς ἀδελφούς, ὅτι ὁ μαθητὴς ἐκεῖνος οὐκ ἀποθνῄσκει· καὶ οὐκ εἶπεν αὐτῷ ὁ Ἰησοῦς, ὅτι οὐκ ἀποθνῄσκει· ἀλλ', Ἐὰν αὐτὸν θέλω μένειν ἕως ἔρχομαι, τί πρός σε; So this saying spread among the brothers that that disciple would not die. But Jesus had not said to him that he would not die, but, “If I want him to remain until I come, what has that got to do with you?” spread among ← went out to.
but: adversative use of καί.
John 21:24 Οὗτός ἐστιν ὁ μαθητὴς ὁ μαρτυρῶν περὶ τούτων, καὶ γράψας ταῦτα· καὶ οἴδαμεν ὅτι ἀληθής ἐστιν ἡ μαρτυρία αὐτοῦ. This is the disciple who is testifying about these things, and who wrote these things, and we know that his testimony is true.
John 21:25 Ἔστιν δὲ καὶ ἄλλα πολλὰ ὅσα ἐποίησεν ὁ Ἰησοῦς, ἅτινα ἐὰν γράφηται καθ' ἕν, οὐδὲ αὐτὸν οἶμαι τὸν κόσμον χωρῆσαι τὰ γραφόμενα βιβλία. Ἀμήν. And there are many other things which Jesus did, for which, if they were individually written down, I don't think even the world itself could contain the books which would be written. Amen.