John 9:35–10:21

Footnotes

1. 101 Grk “found him”; the referent (the man) has been specified in the translation for clarity.
2. 102 Although most witnesses (A L Θ Ψ 070 0250 f1, 13 33 𝔐 lat) have θεοῦ (theou, “of God”) instead of ἀνθρώπου (anthrōpou, “of man”) here, the better witnesses (𝔓66, 75 א B D W sys) have ἀνθρώπου. Not only is the external evidence decidedly on the side of ἀνθρώπου, but it is difficult to see such early and diverse witnesses changing θεοῦ to ἀνθρώπου. The wording “Son of Man” is thus virtually certain.
3. 103 Grk “That one.”
4. 104 Grk answered and said.” This has been simplified in the translation to “replied.”
5. 105 Or “And who is he, sir? Tell me so that …” Some translations supply elliptical words like “Tell me” (, ) following the man’s initial question, but the shorter form given in the translation is clear enough.
6. 106 Grk “that one.”
7. 107 The καί—καί (kai—kai) construction would normally be translated “both—and“: “You have both seen him, and he is the one speaking with you.” In this instance the English semicolon was used instead because it produces a smoother and more emphatic effect in English.
8. 108 Assuming the authenticity of John 9:38–39a (see the note following the bracket in v. ), the man’s response after Jesus’ statement of v. 37 is extremely significant: He worshiped Jesus. In the Johannine context the word would connote its full sense: This was something due God alone. Note also that Jesus did not prevent the man from doing this. The verb προσκυνέω (proskuneō) is used in John 4:20–25 of worshiping God, and again with the same sense in 12:20. This would be the only place in John’s Gospel where anyone is said to have worshiped Jesus using this term. As such, it forms the climax of the story of the man born blind, but the uniqueness of the concept of worshiping Jesus at this point in John’s narrative (which reaches its ultimate climax in the confession of Thomas in John 20:28) may suggest it is too early for such a response and it represents a later scribal addition.
9. 109 Grk “And Jesus.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
10. 110 Some early and important witnesses (𝔓75 א* W b sams ac2 mf) lack the words, “He said, ‘Lord, I believe,’ and he worshiped him. Jesus said,” (vv. 38–39a). This is weighty evidence for the omission of these words. It is difficult to overstate the value of 𝔓75 here, since it is the only currently available papyrus extant for the text of John 9:38–39. Further, א is an important and early Alexandrian witness for the omission. The versional testimony and codex W also give strong support to the omission. Nearly all other , however, include these words. The omission may have been occasioned by parablepsis (both vv. 37 and 39 begin with “Jesus said to him”), though it is difficult to account for such an error across such a wide variety of witnesses. On the other hand, the longer reading appears to be motivated by liturgical concerns (so R. E. Brown, John [], 1:), since the verb προσκυνέω (proskuneō, “I worship”) is used in John 4:20–25 of worshiping God, and again with the same sense in 12:20. If these words were authentic here, this would be the only place in John’s Gospel where Jesus is the explicit object of προσκυνέω. Even if these words are not authentic, such an omission would nevertheless hardly diminish John’s high Christology (cf. 1:1; 5:18–23; 14:6–10; 20:28), nor the implicit worship of him by Thomas (20:28). Nevertheless, a decision is difficult, and the included words may reflect a very early tradition about the blind man’s response to Jesus.
11. 111 Or “that those who do not see may see.”
12. 112 See the note on Pharisees in .
13. 113 Grk “heard these things.”
14. 114 Grk “and said to him.”
15. 115 Questions prefaced with μή (mē) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “are we?”).
16. 116 Grk “Jesus said to them.”
17. 117 Grk “you would not have sin.”
18. 118 Grk “now because you say, ‘We see …’ ”
19. 119 Or “your sin.”
20. 120 Because you claim that you can see, your guilt remains. The blind man received sight physically, and this led him to see spiritually as well. But the Pharisees, who claimed to possess spiritual sight, were spiritually blinded. The reader might recall Jesus’ words to Nicodemus in 3:10, “Are you the teacher of Israel and don’t understand these things?” In other words, to receive Jesus was to receive the light of the world, to reject him was to reject the light, close one’s eyes, and become blind. This is the serious sin of which Jesus had warned before (8:21–24). The blindness of such people was incurable since they had rejected the only cure that exists (cf. 12:39–41).
21. 1 Grk “Truly, truly, I say to you.”
22. 2 There was more than one type of sheepfold in use in Palestine in Jesus’ day. The one here seems to be a courtyard in front of a house (the Greek word used for the sheepfold here, αὐλή [aulē] frequently refers to a courtyard), surrounded by a stone wall (often topped with briars for protection).
23. 3 Or “entrance.”
24. 4 Or “porter” (British English). There have been many attempts to identify who the doorkeeper represents, none of which are convincing. More likely there are some details in this parable that are included for the sake of the story, necessary as parts of the overall picture but without symbolic significance.
25. 5 The words “the door” are not in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context.
26. 6 Grk “For this one.”
27. 7 Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
28. 8 He calls his own sheep by name and leads them out. Some interpreters have suggested that there was more than one flock in the fold, and there would be a process of separation where each shepherd called out his own flock. This may also be suggested by the mention of a doorkeeper in v. 3 since only the larger sheepfolds would have such a guard. But the Gospel of John never mentions a distinction among the sheep in this fold; in fact (10:16) there are other sheep which are to be brought in, but they are to be one flock and one shepherd.
29. 9 The word “sheep” is not in the Greek text, but is implied.
30. 10 Grk “because they know.”
31. 11 Or “someone whom they do not know.”
32. 12 Grk “know.”
33. 13 Or “the voice of someone they do not know.”
34. 14 A parable is a fairly short narrative that has symbolic meaning. The Greek word παροιμίαν (paroimian) is used again in 16:25, 29. This term does not occur in the synoptic gospels, where παραβολή (parabolē) is used. Nevertheless it is similar, denoting a short narrative with figurative or symbolic meaning.
35. 15 Grk “these.”
36. 16 Or “comprehend.”
37. 17 Grk “Truly, truly, I say to you.”
38. 18 Or “I am the sheep’s door.”
39. 19 Grk “are” (present tense).
40. 20 Or “the sheep did not hear them.”
41. 21 Since the Greek phrase εἰσέρχομαι καὶ ἐξέρχομαι (eiserchomai kai exerchomai, “come in and go out”) is in some places an idiom for living or conducting oneself in relationship to some community (“to live with, to live among” [cf. Acts 1:21; see also Num 27:17; 2 Chr 1:10]), it may well be that Jesus’ words here look forward to the new covenant community of believers. Another significant NT text is Luke 9:4, where both these verbs occur in the context of the safety and security provided by a given household for the disciples. See also εἰσέρχομαι 1.b.β.
42. 22 That is, pasture land in contrast to cultivated land.
43. 23 That is, “to slaughter” (in reference to animals).
44. 24 That is, more than one would normally expect or anticipate.
45. 25 Or “model” (see R. E. Brown, John [], 1:, who argues that “model” is a more exact translation of καλός [kalos] here).
46. 26 Or “The good shepherd dies willingly.” Jesus speaks openly of his vicarious death twice in this section (John 10:11, 15). Note the contrast: The thief takes the life of the sheep (10:10), the good shepherd lays down his own life for the sheep. Jesus is not speaking generally here, but specifically: He has his own substitutionary death on the cross in view. For a literal shepherd with a literal flock, the shepherd’s death would have spelled disaster for the sheep; in this instance it spells life for them (Compare the worthless shepherd of Zech 11:17, by contrast).
47. 27 Jesus contrasts the behavior of the shepherd with that of the hired hand. This is a worker who is simply paid to do a job; he has no other interest in the sheep and is certainly not about to risk his life for them. When they are threatened, he simply runs away.
48. 28 Grk “leaves.”
49. 29 Or “flees.”
50. 30 Or “seizes.” The more traditional rendering, “snatches,” has the idea of seizing something by force and carrying it off, which is certainly possible here. However, in the sequence in John 10:12, this action precedes the scattering of the flock of sheep, so “attacks” is preferable.
51. 31 Grk “does not have a care for the sheep.”
52. 32 The phrase “he runs away” is lacking in several important (𝔓44vid,45, 66, 75 א A*vid B D L [W] Θ 1 33 1241 co). Most likely it was added by a later scribe to improve the readability of vv. 12–13, which is one long sentence in Greek. It has been included in the translation for the same stylistic reasons.
53. 33 Grk “And I.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
54. 34 The direct object is frequently omitted in Greek and must be supplied from the context. Here it could be “sheep,” but Jesus was ultimately talking about “people.”
55. 35 Or “I die willingly.”
56. 36 Or “on behalf of” or “for the sake of.”
57. 37 Grk “And I have.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
58. 38 Or “that do not belong to”; Grk “that are not of.”
59. 39 The statement I have other sheep that do not come from this sheepfold almost certainly refers to Gentiles. Jesus has sheep in the fold who are Jewish; there are other sheep which, while not of the same fold, belong to him also. This recalls the mission of the Son in 3:16–17, which was to save the world—not just the nation of Israel. Such an emphasis would be particularly appropriate to the author if he were writing to a non-Palestinian and primarily non-Jewish audience.
60. 40 Grk “they will hear my voice.”
61. 41 Grk “voice, and.”
62. 42 The word “and” is not in the Greek text, but must be supplied to conform to English style. In Greek it is an instance of asyndeton (omission of a connective), usually somewhat emphatic.
63. 43 Grk “Because of this the Father loves me.”
64. 44 Or “die willingly.”
65. 45 Or “give it up.”
66. 46 Or “of my own accord.” “Of my own free will” is given by ἐμαυτοῦ c.
67. 47 Or “I have the right.”
68. 48 Or “I have the right.”
69. 49 Or “order.”
70. 50 Or perhaps “the Jewish religious leaders”; Grk “the Jews.” In NT usage the term Ἰουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “ ‘The Jews’ in the Gospel of John,” 26 [1975]: 401–9.) Here the phrase could be taken to refer to the Jewish religious leaders, since the Pharisees were the last to be mentioned specifically by name, in John 9:40. However, in light of the charge about demon possession, which echoes 8:48, it is more likely that Jewish people in general (perhaps in Jerusalem, if that is understood to be the setting of the incident) are in view here.
71. 51 Or “is insane.” To translate simply “he is mad” (so , , ; “raving mad” ) could give the impression that Jesus was angry, while the actual charge was madness or insanity.
72. 52 Or “the sayings.”
73. 53 Grk “open the eyes of the blind” (“opening the eyes” is an idiom referring to restoration of sight).
74. 54 Questions prefaced with μή (mē) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “can it?”).