John 8.31-36 Translations and notes (Reformation Sunday)

The Temple Mount from the Mount of Olives

John 8.31-36 is the text designated for Reformation Sunday. The incident takes place while Jesus is in Jerusalem and teaching on the Temple Mount.

The passage actually starts at 8.12 when Jesus says, “I am the light of the world.” But this causes controversy with the Pharisees whether he is testifying about himself and whether it’s true. This leads into a discussion about who Jesus’ father is, and then Jesus says “I am going away, and you will look for me but will die in your sin. Where I am going you cannot come.” The Jewish authorities speculate that this means he plans to commit suicide. Jesus says that they are clueless. That’s why they will die in their sins, unless they believe, Jesus says, that “I am.” They now ask Jesus who he is, and Jesus says, “When you lift up the Son of Humanity, then you will know that I am.” It’s reported that this exchange caused many people to believe in him. 

Things only get worse following the exchange in 8.31-36 and ends in 8.59 with people picking up stones to stone Jesus.

It's helpful to keep in mind that John is a 2-level story:

• The story of what happened in Jesus' life
• The story of what has been happening in the Johannine community whose experiences parallel Jesus’ experiences

I.e., the Gospel of John is a meditation on the life of Jesus that reflects the experiences of the Johannine community. It is a community that understands themselves in faithful continuity with Jesus. 

Here are a collection of translations, including my own, and my notes on translating this passage. At the end of the document is my translation along with an introduction to the text.

• John 8.31-36 translations and notes PDF

John 17.1-11: Translations and Notes - RCL Year A 7th Sunday after Easter

John 17.1-11 is Jesus' concluding prayer to the long discourse at the last supper. I have attached my compilation of translations along with my own translation. I also include the introduction I use before reading (performing) the text. A few things to note:

• Verses 1-11 are only the first part of Jesus' prayer. The words and themes raised in this section will carry on throughout the rest of the part. I like to talk about the language in John as "spiraling." It seems like we keep hearing the same thing over and over, but the text is not going in circles. It is circling back to early themes, but it is also moving forward with new insights. It keeps spiraling in this way until it reaches its conclusion.
• One way I try to visualize the passage is to highlight repeated words. This demonstrates the spiraling, and it also aids in memorization of the passage for performance. At the end of my notes I've included my highlighting along with logical indentations. It becomes clear in this passage that "glorification" is one key theme. Another theme is the act of "giving." God gave all things (authority, eternal life, work to do, God's words...), and Jesus has given them to the disciples. It all leads to verse 11: "... that they may be one just as we are."
• My translation is somewhat wooden, but I'm trying to be attentive to tenses and syntax and emphasized elements in the Greek while also preserving the repeated words as much as possible.
• In John, when Jesus finishes the prayer, he and his disciples go directly to the garden where he is arrested. Unlike the synoptic gospels, there is no record of Jesus' prayer in Gethsemane. Instead, this prayer in John 17 should be the point of comparison. And, further, unlike the Synoptics where Jesus prays that the "cup / hour might pass" him by, in John, Jesus' prayer is a confident one. Jesus is completing his work, and his prayer is for his disciples rather than himself.
• Another aspect of John that is evident in this passage is the "two-level" nature of Jesus' speaking. On the one hand, it's a record of Jesus speaking to his disciples, but it is also a record of Jesus speaking directly to the members of the Johannine community. It makes it a bit tricky rendering verb tenses. We also see things like verse 3 which is an explanatory aside addressed directly to John's community.
  
• As I have in the past, I encourage people to check out the resources available at GoTell. HERE is the link for John 17.1-11.

Here, then, are my notes and translation: John 17.1-11 mgvh notes

John 12.1-8 Translation and Notes (Fifth Sunday in Lent RCL C)

Bethany (late 19th century; used w/ permission LifeintheHolyLand.com)

John 12.1-8 is the designate RCL Year C text for the Fifth Sunday in Lent. It's the familiar story of the anointing of Jesus at Bethany by Mary. The familiarity is due to the presence of an anointing story in all four gospels, but the problem is how they have been conflated over the centuries. Most notably, Pope Gregory the Great in 591 was the earliest to equate Mary of Bethany (John 12) with the 'sinful' woman of Luke 7 with Mary Magdalene. How the events relate is unclear, but it is best to treat John independently. For comparison:

The John story is explicit in identifying Judas as the one who questions Mary actions but notes that it's only because he is a thief. In matters of translation, John 12.7 is obscure. See my notes and my suggested translation. The other challenge in this passage is verse 8. I understand more as a statement of reality than as as a resignation to poverty that allows Christians to ignore.

A collection of translations and my notes and translation:

• John 12.1-8 mgvh notes
  

John 1.1-18 Translations and Notes (RCL 2nd Sunday of Christmas Year C)

John 1.10-18 is the appointed text for the Third Sunday of Advent in Year C of the Revised Common Lectionary, but it doesn't make full sense without verses 1-9 preceding it. This is such a rich text, and there is so much going on with decisions needing to be made about text variants (v18), punctuation (vv3-4), and many translation options. 

It is also so typically Johannine with ambiguity and confusion for anyone who does not understand the coded language of the text. For example, I suspect most Christians perceive from verse 1 that the "Word" is a reference to Jesus, but in the Greek, it is not clear that a person is even in mind until verse 10. And it's not until verse 17 that the person is actually identified as Jesus! The passage spirals around with repetition, but it clearly moves forward with greater detail and clarity as it describes Jesus nature and identity. 

This passage is definitely worth working through the Greek or at least comparing the translations. I also encourage people to consult the helpful NET Bible notes. I offer my own translation, but my notes will explain what's going on in the Greek.

• John 1.1-18 translations and notes mgvh
  

John 18.28-40 Translation and Notes (Christ the King Sunday RCL Year B )

This shows the western wall of Jerusalem and is a probable spot of Gabbatha (John 19.13) where Pilate brought Jesus out to be condemned.

John 18.33-37 is the designated RCL text for Christ the King Sunday Year B. It was doubtless chosen because of the dialogue between Jesus and Pontius Pilate questioning whether Jesus was "King of the Jews." The pericope really should at least include 18.28-40 (which my notes include), though the section of Jesus and Pilate goes through 19.16.

As depicted by the narrator, Jesus' trial before Pilate is a total travesty of justice. The Jewish authorities are hostile to but have no legitimate charge against Jesus. They are more concerned about their own survival and purity than they are for the truth. Pilate is depicted as a bored bureaucrat who does not really comprehend and who would have preferred not to have been bothered by this Jewish disturbance. Jesus is the only one who speaks the truth.

• John 18.28-40 Translations and notes (and my translation)
  

John 11.32-44 Translations and notes (All Saints Sunday)

The Lazarus story of John 11 takes place in Bethany. There is a "Tomb of Lazarus" there today commemorating the event.

John 11.32-44 is the appointed RCL text for All Saints Sunday. The whole of John chapter 11 is a unity, so this selection is only notable for including the scene where Lazarus (somehow, considering that he is all bound up!) comes out of the tomb. The story is well told and actually includes some humorous elements. (The dead man’s sister, Martha, says to him, “Lord, already there’s going to be a stench. It’s been four days, you know.”) One can also easily imagine it in oral performance.E.g., the parenthetical explanation that the tomb was a cave strikes me as something that would be spoken to an audience quite naturally.

The text is also notable for including the third shortest verse in the NT, 11.35: "Jesus wept." (KJV) Yes, it's the shortest verse in English in the KJV, but the shortest verse in the NT in the Greek is actually Luke 2.30!

Careful translation does not solve some of the puzzling aspects in the story. In particular, Jesus' emotions of anger, agitation, and distress in verses 33 and 38 are the subject of considerable speculation in the commentaries.

Here are a collection of translations, including my own, and my notes on translating this passage.

• John 11.32-44 translations and notes PDF
  

 

John 6.1-21 Translations and Notes (RCL9th Sunday after Pentecost Year B )

Mount of Beatitudes and Tabgha from the Sea of Galilee

The lectionary has been following along in Mark but now breaks away to John for the next five Sundays in order to recount the feeding of the 5000 and Jesus walking on water. The reading for 25 July 2021 in the RCL Year B is John 6.1-21.

My notes are not as extensive this week, but you will find some helpful observations. I also include my own translation. Some things I noticed:

• I am not alone in thinking that John used the Gospel of Mark or at least Mark's sources. Comparing this story of the feeding and walking on water is evidence this is true. The story is much the same but told in John's distinctive style.
• My notes on vv4-5 indicate, I think, that this feeding story is John's interpretation of what is the last supper in the Synoptic gospels. (Remember in John that the last supper is not a Passover meal.)
• 6.1-21 are but the beginning of the discussion that will continue through 6.71. The bread becomes a matter of Jesus' body and blood and spirals into a sharp division that ends with Jesus alienating many of his followers. (6.66)
• The story of Jesus walking on the sea is almost a diversion. Even the Greek quickly passes over it using participles. Unlike the feeding, it is not called a sign or a miracle.

For another 'view' of this reading, check out Steve Thomason's Visual Meditation on John 6. 

Here are my notes and translation: John 6.1-21 mgvh

John 15.1-8 Translations and Notes (RCL 5th Sunday of Easter Year B)

Grapes at Greek Orthodox Church, Capernaum, Israel

I continue sharing a comparison of English translations of the Gospel texts for the upcoming Sunday. This coming Sunday (2 May 2021, RCL 5th Sunday of Easter) the text is John 15.1-8. As is common with John, once again a 'spiraling' effect of repetition that does progress to new insights. Some things to keep in mind with this text:

• What does Jesus mean exactly by "bearing (abundant) fruit"?
• What is meant by the unfruitful branches being "pruned, trimmed, cleaned up"?
  
• What does it mean to "abide in, remain, stay connected with" Jesus?
• In what way can verse 7 actually be true?

Translations and Notes John 15.1-8

John 10.11-18 Translations and notes (RCL Fourth Sunday of Easter)

Here are some translations, including my own, and notes on the text of John 10.11-18 which are the assigned Gospel reading for the Fourth Sunday of Easter in the Revised Common Lectionary.

HERE is the PDF

While the monologues in the Gospel John often sound repetitious and circular, I describing them as 'spiraling.' It goes round and round, but progress to new insights is being made along the way. Check the color coding I've done at the bottom of the PDF to see what I mean.

John 20.19-31 Translation and Commentary (RCL 2nd Sunday of Easter)

The Thomas story in John 20.19-31 occurs in each year of the Revised Common Lectionary since it specifically happens one week after Easter. Here are the kind of notes I have my students work through where they compare English translations as a way of figuring out which questions to ask of the Greek text. I've provided the texts with questions, but I've added my own answers. I've also provided my own translation which I think is one that is faithful to the Greek and reads well orally.

• John 20.19-31 Texts and Notes
• John 20.19-31 MGVH Translation
  

John 12.20-33 Translation and Commentary (RCL Fifth Sunday in Lent Year B)

I'm continuing offering a commentary on the text and a translation for these Sundays in Lent. Here are the ones for the 5th Sunday in Lent Year B for John 12.20-33. I usually work these up for my students and have them figure out the questions, but I've included the version with my responses. I also have included my translation which I think is closer to be faithful to the Greek than to elegant English. I do highlight nuances of the Greek that are often obscured in English translations. You'll also see how I mark up my translation. In part, it serves to highlight aspects of a narrative critical reading and shows themes and repetition. In part, it serves as preparation for performance of the text. In my experience, trying to 'memorize' (better: to 'learn from the heart') is the best form of sermon preparation.

• John 12.20-33 parallel translations and notes
• John 12.20-33 mgvhoffman marked translation
  

John 3.14-21 Translation and Commentary (RCL Fourth Sunday in Lent Year B)

As I did for the previous week's text (John 2.13-22), I composed a document for my students to work through the coming week's text, John 3.14-21. You'll see what I have done is pull together a range of English versions to compare, including my own translation. The commentary is really a set of questions about the text and translation, and I have provided my own responses to my questions. It's this kind of close inspection of the text that has often generated the ideas that help me find the approach to use in my sermon. Let me know if you find something you would like to discuss!

Here is the document with the translations and notes.

Here is my translation of John 3.1-21 to provide context.

 

John 2.13-22 Translation and Commentary (RCL Third Sunday in Lent Year B)

For the Greek and Gospels classes I teach, I have developed a way of working with a biblical passage that I have found helpful and that I encourage my students to use. I've been doing this for years, but I decided I might as well share it. 

First, you will note that I work closely with the Greek text, but you don't need to know Greek. Instead, you'll see in the one handout that what I do is line up a variety of English translations from the 'literal' New American Standard Bible to a more 'dynamic, functional' one like the New Living Translation. I also usually include Peterson's The Message paraphrase since he really did work closely with the original Greek. I.e., by looking at the range of English translations, we have a better idea of what issues we should be looking at in the Greek text.

Second, when I use this in class, I usually have students work in groups addressing the questions that I pose to each verse. Some of the questions are Greek grammatical or lexical ones. Some of them draw attention to key words or concepts and encourage further word studies or research to understand what is going on. Some are translation matters which are highlighted by the comparison of English versions.

Third, I sometimes include my own translation in which I try to apply the results of my questions. You will see that my translations are not easily located on the literal > functional continuum. I tend to be closer to the literal end, but more importantly, I try to capture the emphases and distinctive elements of the Greek. The end result is something that ends up oriented to hearing in English what the Greek sounds like to me in terms of emphasis, word order, and syntax. This all reflects my conviction that these texts were originally heard by most people and not silently read to one's self. (This is especially true for the Gospel of Mark--which I regard to be closest to a transcription of an oral performance--and less true for Luke--which turns Mark into a literary work.) 

Included here are links to my guide for the assigned text in the Revised Common Lectionary for the Third Sunday in Lent Year B. (March 7 in 2021) which is John 2.13-22.

If you want to try to do the exegetical work for yourself, HERE is the translation exercise.

If you want to see how I've answered my own questions, HERE is the key to the exercise.

If you just want to see my translation, HERE it is. You'll see that I have visually presented my translation to highlight the sense units and sentence structure. If I were going to perform this text, I would next go through and use color highlighting and bolding to note the themes and words that hold the text together. It's a great aid in memorization.

In any case, the resources are all in DOCX format, so they are easily editable. You are welcome to use them as you wish. (I would ask that if you share them, do keep my name and provide attribution.)

If you find this helpful, let me know, and I'll try to find a way to share these on a regular basis.