THE HOLY BIBLE (Darby Translation) Darby's Notes on John

1:2c *He*: In John, the personal pronoun, generally emphatic in Greek where inserted, is used so constantly that it can hardly be considered such in many cases, but certain instances which are considered to be more definitely emphatic are given in italics. The same spirit of emphasis causes the very frequent use of ekeinos for the third person ('he,' 'they,' &c.). Its sense is 'that,' contrasted with 'this,' and hence is emphatic; as 'that man' in English, sometimes having the sense of 'such a one as that.' A number of cases where this word also is used emphatically have also been indicated.
1:4d men: This latter is a reciprocal proposition, i.e. it can also he read 'the light of men was the life.'
1:6e from: Para, with genitive, 'from with,' see v. 14, Note d.
1:9f lightens: Or 'is light to every man.' Not 'enlightens,' but 'sheds its light upon.'
1:11g own: Or, 'what was his own,' but the neuter is used by John in the most general way for persons.
1:12h right: Exousia: 'right to take that place:' see Matt. 10:1.
1:12a children: Teknon: see Note, Mark 7:27.
1:12b on: Eis: see Note. 2Tim. 1:12.
1:14c dwelt: Lit. 'tabernacled.'
1:14d with: para, with a genitive as here, means 'on the part of;' 'from with' gives the sense. But this must not be understood in the sense of 'with' merely. It has not this significance in the New Testament.
1:17e subsists: Ginomai, 'has come,' that which, not having actually been in being before (i.e. in the world), now begins to be so. So the Word was (v. 1), but everything else 'began to be.' The world 'had its being,' 'began to be,' through Him (v. 10). He 'became flesh' (v. 14), ginomai. So 'grace and truth came into being.' I am not satisfied with 'subsists,' but 'came' gives the idea of coming into the world. No doubt they did so, but the word has not this force. They began to exist de facto down here. The verb is singular, and 'grace and truth' go together in the person of Christ. Nothing subsisted by the law, it was a rule given; but grace and truth actually commenced to be, not in God's mind of course, but in revelation and actual existence down here. But its so taking place supposes its continuance.
1:18f in: Eis, not en: perhaps 'on.' The expression indicates the place where, or the state: see Acts 8:23; Mark 1:9. In ch. 13 it is en in ver. 23, epi in ver. 25.
1:23g Lord: 'Lord' has no article here, which is irregular in Greek, but I do not doubt it is in place of the name 'Jehovah,' as in other Gospels.
1:23h prophet: Isa. 40:3.
1:26i stands: Lit. 'has taken his place as stands:' see Gen. 18:2; Rev. 3:20.
1:39a abode: Lit. 'abides.'
1:42b at: i.e. 'looking carefully;' so ver. 36; Matt. 19:26; Luke 22:61.
1:42c stone: Or 'Peter.'
1:46d come: Lit. 'Can there be any good thing.'
2:9a was: Lit. 'is.'
2:11b, 2:23b on: Eis: see Note, 2Tim. 1:12.
2:14c temple: Hieron, as Matt. 4:5.
2:15d both: Or 'and.'
2:17e written: Ps. 69:9.
2:19f, 2:20f, 2:21f temple: Naos. The house itself -- the shrine.
2:25g knew: Epiginosko, a strong word meaning 'to know well' or 'recognise,' as Matt. 7:16, &c.
3:3h anew: Not only 'again,' but 'entirely afresh,' as from a new source of life and point of departure; translated in Luke 1:3, 'from the origin.' It is a new source and beginning of life.
3:15a, 3:16a, 3:18a on: Eis, as in ver. 36; chs. 4:39; 6:29, 35, 40.
3:16b so: I have hesitated a moment whether 'so' referred to the kind of love that gives 'eternal life,' which is mentioned in verse 15, and is the great subject of John, in contrast with all earthly blessings and favour. The sense then would thus be, that he has loved men in view of eternal life, 'so that' he has given, &c. (See 'so,' Acts 14:1.) When followed by 'that,' the regular force of the Greek is, 'so much that.'
3:16c whosoever: Lit. 'every one who,' as ver. 15.
3:20d are: Elenko: to show the true character of anything, so as to convict, and hence reprove by showing a man's fault. It is used in chs. 8:46, 'convinces;' 16:8, 'bring demonstration;' Eph. 5:11, 13, 'reprove' and 'expose.'
3:29e heart: Lit. 'rejoices with joy.'
3:31a earth: Or 'is from the earth.' The sense is 'having by nature his origin' here below, he is of and belongs to the earth. 'Of' (ek) is characteristic.
3:33b received: Or 'receives:' it is the aorist, 'has received,' not referring to time, but to the fact: hence perhaps 'receives' is as well.
3:35c loves: Agapao, as chs. 10:17; 13:1, 23; 14:21, 23; 15:9; 17:23, 24, 26: see ch. 5:20 and Note at ch. 21:15.
3:36d on: Eis: see Note, 2Tim. 1:12.
3:36e subject: Or 'believes not on.' It is the obedience of submission to his person, not practical obedience to his commands, whatever proof this may be of the other; but it is not exactly the same thing as believing on him as an object revealed in grace: see Note, Heb. 3:18.
4:6f fountain: Another word is used for the 'well,' ver. 11, in which the spring was; and this word, translated 'fountain,' is used for what springs up as life in the renewed man.
4:6g was: Lit. 'thus:' see 1Cor. 7:26, 'so as he is' and Note, 2Pet. 3:4.
4:14h ever: 'Never thirst for ever' is a little awkward, but 'never thirst' is too vague; it may be to our minds much as a present thing for this life. The expression is strong in negation, and expresses lasting for ever: see chs. 8:51, 52; 10:28; 11:26; 13:8.
4:20a worshipped: Proskuneo, and so to ver. 24: see Matt. 4:10.
4:21b, 4:23b hour: Or 'an hour,' as ch. 5:25, 28, and see Note, 1John 2:18.
4:24c spirit: Or 'God is spirit.'
4:39d on: As ch. 2:11.
4:48a not: A strengthened negative.
4:49b child: The diminutive, but not in ver. 51.
4:51c servants: Or 'bondmen,' doulos.
5:2d sheepgate: Neh. 3:1.
5:13e away: Or 'withdrawn.'
5:20a loves: Phileo, not as ch. 3:35: see Notes, chs. 11:3 and chs. 21:15.
5:25b, 5:28b hour: See 1John 2:18.
5:29c practised, done: Poieo, and Prasso; see Rom. 1:32.
5:35d shining: Lit. 'appearing,' as ch. 1:5; 1John 2:8.
5:37e shape: As 'form,' 'fashion;' Luke 3:22; 9:29.
5:39f search: Or 'Search.' Not command, but appeal.
5:39g witness: Or 'are the witness-bearers.'
5:42a you: Lit. 'yourselves.'
5:44b alone: Or 'from the only God.'
6:3c mountain: The mountain country: see Note, Matt. 5:1.
6:10d, 6:14d men: Anthropos: 'mankind.'
6:10e men: Aner: 'men' in contrast to women: see Matt. 14:21; 1Cor. 11:3.
6:15f to: Or 'about to.'
6:29a, 6:35a, 6:40a on: Eis: see Note, 2Tim. 1:12.
6:31b written: Ps. 78:24 and Neh, 9:15.
6:33c of: Ek: see Note, ch. 3:31.
6:35d never: A strengthened negative. The words, 'at any time,' apply to both clauses.
6:37e All: Lit. 'whatever.'
6:38f from: Some authorities read 'out of' -- ek.
6:40g sees: Or 'beholds' (theoreo), as ver. 62, chs. 7:3; 8:51; 12:45; 14:17, 19; 16:16.
6:45h prophets: Isa. 54:13.
6:45a from: Para with a genitive (as 'of' God, ver. 46). It is what is received directly from the Father. I add 'himself' that its immediateness may be felt, which is the point of the sentence.
6:46b of: Para with genitive: 'from with.'
6:52c flesh: Or 'give us flesh.'
6:54d eats: Present participle: so in vers. 56, 57, 58. It is characteristic: he is the 'eater' of this divine food.
6:57e account: Dia with the accusative is not simply 'by' or 'through,' and here it is evident that it is important to be accurate. The sense is 'by reason of what the Father is and his living;' 'I live by reason of his being and living.'
6:67f Will: Not simply the act, but the will to do it: 'Is it your will or disposition?' 'Do ye also wish to go away?'
7:5a on: Eis: so vers. 31, 38, 39, 48: see Note, 2Tim. 1:12.
7:14b, 7:28b temple: Hieron: as Matt. 4:5.
7:22c gave: Or 'wonder because of this. Moses gave.'
7:22d that: Or 'because' and omit ( ).
7:24e judge: Aorist, and with the article. Lit. 'have judged the righteous judgment.'
7:27f, 7:28f, 7:29f know: Oida: 'conscious knowledge:' see Note, 1Cor. 8:1.
7:27g knows: Ginosko: objective knowledge.
7:35a dispersion: * i.e. 'Jews scattered.'
7:38b believes: Pres. participle, i.e. characteristic.
7:40c word: Logos: see Heb. 6:1.
8:9a there: Lit. 'being in the midst.'
8:14b know: Oida, as ver. 19; ch. 7:29.
8:14c come: Present tense and characteristic: see Note h, Gal. 2:14.
8:17d true: Deut. 17:6 and Deut. 19:15.
8:23e from: Ek: see Note, ch. 3:31; lit. 'of those things which are.'
8:25f Altogether: 'in the principle and universality of what I am;' i.e. his speech presented himself, being the truth.
8:32g know: Ginosko: see Note, 1Cor. 8:1.
8:37a, 8:43a, 8:51a, 8:55a word: Logos: see Heb. 6:1.
8:38b, 8:41b do: poieo; usually 'practise' (see ch. 5:29), but it hardly suits here or in vers. 39, 40; still it refers to habitually or characteristically doing, not a mere act.
8:44c of: Ek: see Note, ch. 3:31.
8:44d stood: Perfect tense: what has been and continues.
8:51e, 8:52e never: See Note, ch. 4:14.
8:55f know: Objective knowledge, ginosko.
8:55g know: Conscious knowledge, oida, three times here.
10:18a authority: Exousia: right to act as well as power. Hence used for magistracy: see Matt. 10:1.
10:18b of: Para with gen.: see ch. 6:45.
10:34c law: Ps. 82:6.
11:2d Mary: Or 'But the Mary was she who,' &c.
11:3a lovest: Phileo, as ver. 36; chs. 5:20; 12:25; 15:19; 16:27; 20:2: see Note, ch. 21:15.
11:5b loved: Agapao, as ch. 3:35.
11:16c Didymus: Or 'twin.'
11:18d stadia: About two miles.
11:22e ask: Aiteo: see Note a, ch. 14:16.
11:26f never: See ch. 4:14.
11:33a, 11:38a moved: Or 'groaned.' Elsewhere only in Matt. 9:30; Mark 1:43; 14:5, translated, 'sharply charged,' 'spoke very angrily.' Here it was inward feeling (in spirit) produced by the deep pain caused by seeing the power of death over the human spirit. There was so far indignation that there was deep antagonism to the power of evil and Satan in death. It may be 'groaned' is the best word.
11:33b troubled: Tarasso; or 'shuddered,' as ch. 12:27; 13:21.
11:35c wept: Lit. 'shed tears;' only used here; not as Luke 19:41, &c.
11:57a, 12:9a was: Lit. 'is.'
12:3b pure: Or 'liquid;' a word difficult of interpretation, but most likely 'pure:' see Note, Mark 14:3.
12:7c burial: i.e. it was now the time: see ch. 19:40. The word is used in Gen. 50:2 (LXX) for embalmment in Hebrew.
12:11d on: Eis: see Note, 2Tim. 1:12.
12:13e Israel: See Ps. 118:26.
12:14f written: See Zech. 9:9.
12:17g because: Or 'that.'
12:20h worship: Proskuneo: see Matt. 4:10.
12:35a overtake: The sense is 'overtake so as to seize upon,' as Mark 9:18, 1Thess. 5:4.
12:36b in, 12:37b, 12:42b, 12:44b, 12:46b on: Eis: see ver. 11.
12:38c fulfilled: See Isa. 53:1.
12:39d again: See Isa. 6:9-10.
12:43e God: Lit. 'the glory of men ... the glory of God.'
12:45f beholds: As ch. 6:40.
13:1a end: 'To the end' does not give the full force, for it makes it refer to time; whereas going through with everything is implied.
13:2b during: Or 'being finished.'
13:3c going: Lit. 'goes.'
13:7d know: The first 'know' is conscious, the second objective: see Note, 1Cor. 8:1.
13:10e over: 'Washing applied to the whole body;' the second 'wash' is a different word meaning 'to wash hands or feet.'
13:16f bondman: See Note, Matt. 10:24.
13:16g sent: Lit. 'apostle.'
13:18h fulfilled: See Ps. 41:9.
13:19i now: 'From this present time.' He had not told them previously thus; 'now' ('henceforth,' ch. 14:7), is a point of time from or to which time is counted.
13:22k spoke: Lit. 'speaks:' so in ver. 24.
13:23l in: 'in,' here, is en, 'on,' ver. 25, is epi.
13:31a is, 13:32a be: Lit. 'has been.'
13:33b Children: Teknia: diminutive; an affectionate term, as 1John 2:1, 12, 28.
14:1c, 14:12c on: Eis: see Note, 2Tim. 1:12.
14:4d, 14:5d know: Oida: as ch. 7:29.
14:7e henceforth: As 'now,' ch. 13:19.
14:16a beg: In the latter chapters of John's Gospel, in order to maintain the distinction, frequently important, between erotao and aiteo, the first is translated 'demand' except John 14:16 (beg), the second 'ask.' There are times when they may be used indiscriminately, at other times each has a sense peculiar to itself: erotao expressing a familiar request to a person where intimacy exists or equality, either assumed or actual; aiteo, the request rather for something by an inferior to his superior. The disciples employ both of these words in their relations with Jesus, but only aiteo with relation to the Father. In his relations with his Father, Jesus employs erotao but not aiteo. Martha uses aiteo in ch. 11:22. For the difference between the two, compare John 16:23. In ch. 14:16 the word is erotao; in vers. 13 and 14 aiteo.
14:16b Comforter: One who carries on the cause of any one and helps him. This Christ did on earth; this (1John 2:1) he does now in heaven, and the Holy Spirit on earth 'manages our cause, our affairs, for us.' If 'solicitor' were not too common, it just answers the sense.
14:17c, 14:20c know: Objective knowledge: see Note, 1Cor. 8:1.
15:7a ask: Aiteo: see Note a, ch. 14:16.
15:8b this: 'In this' refers to what follows: no one, I think, can be familiar with John's writings and doubt it. Thus the Father is glorified and they become disciples of his.
15:8c mine: Perhaps more exactly, 'In this will my Father have been glorified that ye have borne much fruit, and ye will have become,' &c.
15:15d of: Para with gen.: see Note a, ch. 6:45.
15:18e know: Or 'ye know;' objective knowledge.
15:20f bondman: Doulos: see Note, Matt. 10:24.
15:25g cause: 'Gratuitously,' 'freely,' 'for nothing,' Ps. 35:19 and Ps. 69:4.
15:26h from, with: Para with gen.: see Note d, ch. 1:14.
16:1a offended: Verb from skandalon: see Note, Matt. 13:57.
16:2b service: 'Service' here is priestly service, latreia.
16:5c demands, 16:19c demand: Erotao: see Note, ch. 14:16.
16:8d demonstration: Elenko: 'convince' supposes effect in the person convinced; 'convict' would not do for righteousness or judgment: I have said 'bring demonstration,' though it suggests perhaps too much the action of the Spirit when come; but his presence and all that he does affords this demonstration: see ch. 3:20.
16:9e on: Eis: see Note, 2Tim. 1:12.
16:13f, 16:14f, 16:15f announce: The Greek has the sense of 'reporting,' 'bringing back a report.' Here I conceive because it is a message brought from another.
16:20g ye: Or 'ye indeed.'
16:21h child: Paidion, as ch. 21:5.
16:23a, 16:26a demand: Erotao: see Note, ch. 14:16.
16:23b ask: Aiteo: see Note, ch. 14:16.
16:23c you: Or 'ask the Father, he will give you in my name.'
16:24d full: Or 'fulfilled,' as ch. 17:13.
16:25e declare: As 'announce' in ver. 13.
16:27f affection: Phileo: see Notes, chs. 11:3 and chs. 21:15.
16:27g from: Para, with gen.: see Notes, chs. 1:14; 6:45; 15:26.
17:2h authority: Exousia: see Note a, ch. 10:18.
17:3i the: I add the article, because it throws the emphasis on 'eternal,' as in the Greek.
17:5k with: 'Along with' as to presence and place.
17:6l manifested: Phanero, as chs. 2:11; 9:3; 21:1, 14.
17:8m words: Rhema, the divine communications, see Note, v. 14.
17:8n known: Objective knowledge.
17:12a perdition: 'Perished' and 'perdition' are verb and noun from one Greek root: they show what Judas belonged to.
17:14b, 17:17b word: Logos: the word of God in testimony, see 1Cor. 1:5, distinct from Rhema, the divine communications, ver. 8.
17:19c by: Or 'in' or 'in the power of truth.' En: see Matt. 3:11.
17:20d on: Eis: see Note, 2Tim. 1:12.
17:25e Father: Or 'of the world righteous Father! -- And,' &c.
18:12a chiliarch: Strictly, 'the commander of a thousand men' (a military tribune).
18:28b praetorium: See Note a, Matt. 27:27.
19:24a says: See Ps. 22:18.
19:29b it: Probably means, 'binding it to hyssop.'
19:35c bears: Both verbs, 'saw' and 'bears,' are in the perfect tense, expressing what was present in the mind of the writer.
19:35d knows: Oida, as ch. 7:29.
19:36e fulfilled: See Ex. 12:46; Ps. 34:20.
19:37a says: See Zech. 12:10.
19:40b burial: See ch. 12:7.
20:2c attached: Phileo: see ch. 11:3.
20:16d Rabboni: See Mark 10:51, the only other instance of the use of this word.
20:24a Didymus: Or 'twin.'
20:25b not: 'In no wise:' a strong negative.
21:4c know: Oida, see Note at 1Cor. 8:1.
21:5d Children: Paidion, the diminutive: as 1John 2:13, 18, 'little children.'
21:12a knowing, 21:15a, 21:16a, 21:17a knowest, 21:24a know: Oida, see Note at 1Cor. 8:1.
21:15b lovest, to: This passage (vers. 15-17) illustrates the force of two Greek words for 'to love,' phileo and agapao. The former signifies the love of friendship, and is more intimate and intense. It is here translated 'I am attached to,' and in ch. 16:27 'have affection for.' Agapao, more often used in the New Testament, is more general, and signifies love as the settled disposition of a person rather than as an emotion. It is used for God's love to man (except in Titus 3:4, where a compound word is used which embodies the word phileo) and for the love of men to God. Both words are used for the love of the Father for the Son, phileo once only, John 5:20, and agapao in John 3:35, &c.: and for the love of Christ for his own, phileo in John 11:3 and agapao in John 11:5 and elsewhere. Phileo is used in John 16:27, of the love of the Father for the disciples, and of the love of the disciples for Christ.
21:17c knowest: Objective knowledge.
21:21d him: Lit. 'this one.'

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