The Good News According to John

An Essential English Translation and Revision by Bradley Bell

Main text adapted from the World English Bible


In the beginning was the Word (logos), and the Word was with God, and God (Theós; God) was the Word (The original Greek has it thus. However most translations have it as: 'and the Word was God'). This same Word was in the beginning with God. All things were made (ginomai; came into being) through him. Without him not even one thing came into being that has come into being. In Him was Life, and that Life was the Light of men. The light shines in the darkness, and the darkness hasn’t overcome it (Greek - katalambano; can also be translated “comprehended.” It refers to getting a grip on an enemy to defeat him.). There came a man, sent (apostéllō; sent as a messenger) from God, whose name was John (The son of Zacharias the Priest and Elizabeth. The Greek name for John; Iōánnēs (Ἰωάννης), was originally transliterated from the Hebrew name Yohanan (יוֹחָנָן‎), which means "Graced by Yah", or Yehohanan (יְהוֹחָנָן‎), "Yahweh is Gracious"). The same came as a witness, that he might testify about that light, that all might believe through him. He was not the light, but was sent that he might give evidence about the light. The true (aléthinos: TRUE, made of truth, real, genuine) Light that enlightens everyone is coming into the world.

He was in the world, and the world came into being through Him, but the world didn’t recognize Him. He came to his own, but those who were his own didn’t accept him. As many as received Him however, to them he gave the right (eksousía; power, authority) to become God’s children, to all of those who believe in His name (ónoma; name, character, fame, reputation): who were born not of blood, nor from the will of the flesh, nor from the will of man, but of God. The Word (Logos) became flesh, and was living among us. We saw His glory (dóksa; honour, renown, splendour), such glory as of the only begotten of the Father, full of grace and truth. John testified about Him and he cried out, saying, “This is He of whom I said, ‘The One who comes after me has surpassed me, for he was before me.’” From his fullness we all received grace (charis: a GIFT, a spontaneous GIFT from God which is generous, free, totally unexpected and undeserved) upon grace. For the law was given through Moses. Grace and truth were realized (ginomai; came into being) through Jesus (The English name Jesus is derived from the Latin Iesus, a transliteration of the Greek Ἰησοῦς (Iēsoûs). The Greek form is a rendering of the Hebrew ישוע‎ (Yeshua), a variant of the earlier name יהושע‎ (Yehoshua), or in English, "Joshua", meaning "Yah saves", or “God Saves”.) who is the Christ (the Messiah and anointed one of God). No one has ever seen God at any time, except the one and only begotten Son, (NU Greek text reads “God”) who is in the bosom (kólpos: to hold tightly in your arms, hug to the chest, heart) of the Father, He has made Him known.

This is John’s testimony, when the Jews sent Priests (hiereús; one who offers sacrifices to God) and Levites (The Tribe of Levi served particular religious duties for the Israelites and had political and educational responsibilities as well. In return, the landed tribes were expected to give tithe to support the Levites - Numbers 18:21-25) from Jerusalem to ask him, “Who are you?”

He acknowledged, and didn’t deny, but he declared, “I am not the Christ.” (Christ comes from the Greek word χριστός;  - chrīstós, meaning "anointed one". The word is derived from the Greek verb χρίω; - chrī́ō, meaning "to anoint." In the Greek Septuagint, christos was used to translate the Hebrew מָשִׁיחַ - Mašíaḥ; Messiah, meaning "one who is anointed".)

They asked him, “What then? Are you Elijah (Eliyyah; Yah is God)?”

He said, “I am not.”

“Are you a prophet (prophétés; an interpreter or spokesman for God; one through whom God speaks and foretells future events)?”

He answered, “No.”

They said therefore to him, “Who are you? Give us an answer to take back to those who sent us. What do you say about yourself?”

He said, “I am a voice crying in the wilderness, ‘Make straight the way of the Lord,’ (Isaiah 40:3) as Isaiah the prophet said.”

Those who had been sent were from the Pharisees and they asked him, “Why then do you baptise, if you are not the Christ, nor Elijah, nor the prophet?”

(Baptise or in Greek baptismos, the word carries the meaning, ‘to dip’ or ‘immerse’ and is a term for ritual washing in the Greek language texts of Hellenistic Judaism during the Second Temple period. This noun is derived from the verb baptizō - "I wash" transitive verb), which is used in Jewish texts and the New Testament, for ritual or ceremonial washing.)

John answered them, “I baptise (dip, immerse) in water, but among you stands one whom you do not know. He is the one who comes after me, who existed before me and whose sandal strap I’m not worthy to loosen.” These things were done in Bethany beyond the Jordan, where John was baptising.

The next day, he saw Jesus coming toward him, and said, “Look, the Lamb of God, who takes away the sin of the world! This is he of whom I said, ‘After me comes a man who is before me, for he existed before me.’ I didn’t know him, but for this reason I came baptising in water: in order that He might be revealed to Israel.” John bore witness, saying, “I have seen the Spirit (pneúma; wind, breath, spirit) descending like a dove out of heaven (ouranós; air, heaven, sky), and it remained on him. I didn’t know it was Him, but he who sent me to baptise in water, he said to me, ‘On whomever you will see the Spirit descending, and remaining on Him, He is the one who baptises in the Holy (hágios; set apart by God) Spirit.’ I have seen this, and now I report this to you, that He is the Son (hyiós; a son, descendant) of God.”

Again, the next day, John was standing with two of his disciples, and he looked at Jesus as he walked, and said, “Look, the Lamb of God! (as a type of innocence with a sacrificial connotation)” The two disciples heard him say this, and they followed Jesus. Then Jesus turned, and saw them following, and said to them, “What is it that you want?”

They said to him, “Rabbi” (which is to say, being interpreted, Teacher), “where are you staying?”

He said to them, “Come, and see.”

They went therefore and seeing where he was staying they stayed with him that day. It was about the tenth hour. (4 pm) One of the two who heard John, and followed him, was Andrew, Simon Peter’s brother. He first found his own brother, Simon, and said to him, “We have found the Messiah!” (which is, being interpreted, Christ.) (“Messiah” (Hebrew) and “Christ” (Greek) both mean “Anointed One”.) He brought him to Jesus. Jesus looked at him, and said, “You are Simon the son of John. You shall be called Cephas(Képhas; a rock) which is by interpretation, Peter (Pétros; a small stone, pebble). On the next day, he wanted to go out into Galilee, and he found Philip. Then Jesus said to him, “Follow me.” Now Philip was from Bethsaida, of the city of Andrew and Peter. So Philip found Nathanael, and said to him, “We have found Him, of whom Moses, in the law and the prophets, wrote: Jesus of Nazareth, the son of Joseph.”

Nathanael said to him, “Can any good thing come out of Nazareth?”

Philip said to him, “Come and see.”

Jesus saw Nathanael coming to him, and said about him, “Look, an Israelite indeed, in whom is no deceit! (dólos; a baited hook, craft, deceit, guile, treachery)

Nathanael said to him, “How do you know me?”

Jesus answered him, “Before Philip called you, when you were under the fig tree, I saw you.”

Nathanael answered him, “Rabbi (rhabbí; great one. Literally means "great in number," probably referring to the great knowledge acquired by a rabbi), you are the Son of God! You are King of Israel!”

Jesus answered him, “Because I told you, ‘I saw you underneath the fig tree,’ do you believe? You will see greater things than these!” He said to him, “Most certainly (amén; truly) truly, (amén) I tell you, hereafter you will see heaven opened, and the angels (ággelos; a messenger) of God ascending and descending on the Son of Man.”

The third day, there was a wedding feast in Cana of Galilee (A village in southern Lebanon located 10 kilometers or 6.2 miles southeast of the city of Tyre, in an area historically known as Upper Galilee). Jesus’ mother was there. And Jesus also was invited, along with His disciples, to the wedding. So when the wine ran out, Jesus’ mother said to him, “They have no wine.”

Jesus said to her, “Woman, what does that have to do with you and me? My hour is not yet come.”

His mother said to the servants (diákonos; a waiter, servant), “Whatever he says to you, do it.” Now there were six water pots of stone set there after the Jews’ way of purifying, containing two or three measures (metrétés: a measure - about 40 litres or 9 gallons) apiece. Jesus said to them, “Fill the water pots with water.” So they filled them up to the brim. Then He said to them, “Now draw some out, and take it to the ruler of the feast.” So they took it. When the master of the feast (architriklinos; director of entertainment, master of ceremonies, head waiter) tasted the water now become wine, and didn’t know where it came from (but the servants who had drawn the water knew), the master of the feast called the bridegroom, and said to him, “Everyone serves the good wine first, and when the guests have drunk freely (methuó; to be drunken, intoxicated) , then that which is worse. But you have kept the good wine until now!” This beginning of his signs Jesus did in Cana of Galilee, and revealed his glory; and his disciples believed in him.

After this, he went down to Capernaum, he went together with his mother, brothers, and disciples; and they stayed there for a few days. The Passover of the Jews was at hand (The feast of the Passover Lamb, extending from the fourteenth to the twentieth day of the month Nisan [March] . Offered in remembrance of Israels' miraculous deliverance from Egyptian slavery), and Jesus went up to Jerusalem  (Greek: Hierosólyma, Hebrew: Yerúshálayim - "dwelling of peace,"). He found in the temple those who sold oxen, sheep, and doves, and also money-changers sitting there. Then He made a whip of cords, and drove them all out of the temple, both the sheep and the oxen; and he also poured out the changers’ money, and overturned their tables. To those who sold the doves, he said, “Take these things out of here! Don’t make my Father’s house a marketplace!” Then His disciples remembered that it was written, “Zeal (zḗlos: eagerness, zeal, enthusiasm, jealousy. From zéō; to boil) for your house will utterly consume me.” (Psalm 69:9)

The Jews therefore answered him, “What sign can you show us, seeing that you do these things?” Jesus answered them, "Destroy this temple, and in three days I will raise it up."

 The Jews therefore said, “It took forty-six years to build this temple! Will you raise it up in three days?” But he spoke of the temple of his body. When therefore he was raised from the dead, his disciples remembered that he said this, and they believed the Scripture (graphé: a writing, writings, a thing written), and the word which Jesus had said.

Now when he was in Jerusalem at the Passover, during the feast, many saw the miracles which he did and believed in his name (ónoma: name, character, fame, reputation). But Jesus did not try to persuade them to believe who He was, for he knew all things, and also because he had no need for anyone to testify concerning the man; for he himself knew what was in the man [Jesus].

Now there was a man of the Pharisees (Pharisaíos: a separatist, a purist) named Nicodemus (nikos demos: conqueror of, or, victorious amongst, the people), a ruler (archón: chief, ruler, magistrate, prince) of the Jews. He came to him by night, and said to him, “Rabbi (rhabbí: great one, honourable sir, master, teacher), we know that you are a teacher come from God, for no one can do these signs (sēmeíon: distinguishing mark, miracle, sign) that you do, unless God is with him.”

Jesus answered him, “Most certainly (amén, amen: truly, truly), I tell you, unless one is born anew, (anóthen: from above) he can’t see the Kingdom of God.”

Nicodemus said to him, “How can a man be born when he is old? Can he enter a second time into his mother’s womb, and be born?”

Jesus answered, “Most certainly I tell you, unless one is born of water and spirit, he cannot enter into the Kingdom of God! That which is born of the flesh is flesh. That which is born of the Spirit is spirit (pneúma: Spirit, wind, or breath). Don’t marvel that I said to you, ‘You must be born from above.’ The wind (The same Greek word is also used here; pneúma, meaning spirit, wind, or breath) blows where it wants to, and you hear its sound, but don’t know where it comes from and where it is going. So is everyone who is born of the Spirit.”

Nicodemus answered him, “How can these things be?”

Jesus answered him, “Are you the teacher of Israel, and don’t understand these things? Most certainly I tell you, Ì speak of that which I know, and testify of that which I have seen, and you don’t accept my witness. If I tell you earthly things and you don’t believe, how will you believe if I tell you heavenly (From epi and ouranos; above the sky) things? No one has ascended into heaven, but he who has descended out of heaven, the Son of Man. As Moses raised up the serpent in the wilderness, even so must the Son of Man be raised up, that whoever believes in him should not perish (apóllymi: to destroy, destroy utterly), but have eternal (aiónios: agelong, forever) life (zōḗ: life - physical and spiritual, all life). For God so loves the world (kósmos: something ordered, an ordered system), that he gave his one and only Son, so that whoever believes in him should not perish (apóllymi: to destroy, destroy utterly), but have eternal life. For God did not send his Son into the world to judge the world (kósmos: something ordered, an ordered system), but that the world should be saved (sṓzō: saved, healed, preserved, rescued) through him. He who believes in him is not judged. He who doesn’t believe has been judged already, because he has not believed in the name (ónoma: name, character, fame, reputation) of the one and only Son of God. This is the judgement, that the light has come into the world, and men loved the darkness rather than the light; for their works (érgon: work, task, employment; a deed, action) were evil (ponērós: evil, bad, wicked, malicious, slothful). For everyone who does evil hates the light, and doesn’t come to the light, lest his works would be exposed. But he who practises the truth comes to the light, that his works may be revealed (phaneróō: to make visible, make clear, make known), that they have been done in God.”

After these things, Jesus came with his disciples into the land of Judea. He stayed there with them, and baptised. John also was baptising (baptízō: to dip under, submerge, specifically of ceremonial dipping) in Aenon near Salim, because there was much water and they came to be baptised there. For John was not yet thrown into prison. Then there arose a controversy with John’s disciples and the Jews about purification and they came to John, and said to him, “Rabbi (rhabbí: my master, teacher, a title of respect), he who was with you on the other side of the Jordan, to whom you have testified (martureó: to bear witness, give evidence, testify), look, he baptises, and all are going to him.”

John answered, “A man can receive nothing, unless it has been given him from heaven. You yourselves bear witness that I said, ‘I am not the Christ' (Xristós: the Anointed One; the Messiah), but, ‘I have been sent before Him.’ He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hearing him, rejoices greatly because of the bridegroom’s voice. In this, then, my joy is made full. He must increase, but I must decrease. He who comes from above is above all. He who is from the earth belongs to the earth, and speaks of the earth. He who comes from heaven is above all. What he has seen and heard, of that he testifies; and no one accepts his evidence. He who has received his witness has set his seal (sphragízō: attests ownership, validates) to this, that God is true. For he whom God has sent speaks the words of God; for God gives the Spirit without measure. The Father loves the Son, and has given all things into his hand. One who believes in the Son has eternal life, but the one who disobeys (The same word can be translated “disobeys” or “disbelieves” in this context.) the Son won’t see life, but the wrath of God remains on him.”

Therefore when Jesus knew that the Pharisees had heard that Jesus was making and baptising more disciples than John. Although Jesus himself didn’t baptise, but his disciples did, He left Judea, and departed into Galilee (Galilee was the most pagan of the Jewish provinces at the time and was located at the northernmost tier of Palestine). He needed to pass through Samaria (Samaria is the central highland region of ancient Israel located between Galilee to the north and Judea to the south). So he came to a city of Samaria, called Sychar, near the field that Jacob gave to his son, Joseph. Jacob’s well was there. Then Jesus, being tired from his journey, sat down by the well. It was about the sixth hour (noon). A woman of Samaria came to draw water. Jesus said to her, “Give me a drink.” For his disciples had gone away into the city to buy food.

The Samaritan woman therefore said to him, “How is it that you, being a Jew, ask for a drink from me, a Samaritan woman?” For Jews do not associate with Samaritans.

Jesus answered her, “If you knew the gift (dōreá: a gift -  freely given and not acquired by merit or entitlement) of God, and who it is who says to you, ‘Give me a drink,’ you would have asked him, and he would have given you living water.”

The woman said to him, “Sir, you have nothing to draw with, and the well is deep. Where then do you have that living water? Are you greater than our father, Jacob, who gave us the well, and drank of it himself, as did his children, and his livestock?”

Jesus answered her, “Everyone who drinks of this water will thirst again, but whoever drinks of the water that I give him will never thirst again; but the water that I will give him will become in him a well of water springing up into eternal (aiṓnios: age-long) life.”

The woman said to him, “Sir, give me this water, so that I don’t get thirsty, neither come here to draw.”

Jesus said to her, “Go, call your husband, and come here.”

The woman answered, “I have no husband.”

Jesus said to her, “You said well, ‘I have no husband,’ for you have had five husbands; and he whom you now have is not your husband. This you have said truly.”

The woman said to him, “Sir, I perceive that you are a prophet (prophétés: an interpreter or spokesman for God; one through whom God speaks). Our fathers worshipped on this mountain, but you say that in Jerusalem is the place where it is necessary to worship.”

Jesus said to her, “Woman, believe me, the hour is coming, when neither in this mountain, nor in Jerusalem, will you worship the Father. You worship that which you don’t know. We worship that which we know; for salvation (sótéria: deliverance, rescue preservation, salvation, safety) is from the Jews. But the hour comes, and now is, when the true worshippers will worship the Father in spirit and truth, for the Father seeks such to worship Him. God is spirit, and it is necessary for those who worship Him to worship in spirit and truth.”

The woman said to him, “I know that Messiah comes, who is called Christ” (Xristós: the Anointed One, the Messiah). “When he has come, he will declare to us all things.”

Jesus said to her, “I am He, the one who speaks to you.” At this, his disciples arrived, and they marveled that he was speaking with a woman; yet no one said, “What are you looking for?” or, “Why do you speak with her?” Then the woman left her water pot, and went away into the city, and said to the people, “Come, see a man who told me everything that I did. Can this really be the Christ? (Messiah)

They went out of the city, and were approaching him. But in the meanwhile, the disciples urged him, saying, “Rabbi, eat.”

But he said to them, “I have food to eat that you don’t know about.”

The disciples therefore said one to another, “Has anyone brought him something to eat?”

Jesus said to them, “My food is to do the will (thélēma: will, wishes, desires) of him who sent me, and to bring His work to conclusion (teleioó: to bring to an end, to complete, perfect). Don’t you say, ‘There are yet four months until the harvest?’ Look I tell you, lift up your eyes and see the fields, because they are white for harvest already. He who reaps receives a reward, and gathers benefits to eternal (from aión: perpetual) life; that both those who sow and those who reap may rejoice together. For in this the saying is true, ‘One sows, and another reaps.’ I sent you to reap that for which you haven’t laboured. Others have laboured, and you have entered into their labour.”

From out of that city (Sychar, now called 'Askar), many of the Samaritans believed in him, because of the word of the woman, who said, “He told me everything that I did.” So when the Samaritans came to him, they asked him to stay with them, and He stayed there for two days. And many more believed because of his word; also they said to the woman, “No longer do we believe because of what you said; for we have heard for ourselves, and know that this is indeed the Christ, (the Messiah) the Saviour of the world.”

After the two days he went out from there and went into Galilee. For Jesus himself testified (emartyrēsen: to bear witness, testify, give evidence) that a prophet has no honour (timé: a valuing, a price) in his own region. But when he came into Galilee, the Galileans welcomed him, having seen the great things that he did in Jerusalem during the festival (Passover), because they had also been to that festival. Then Jesus came again into Cana of Galilee, where he had made the water into wine. There was a certain nobleman (basilikos: an officer in the service of the king) whose son was sick at Capernaum (about 30 miles or 50 kilometers away). When he heard that Jesus had come up from Judea into Galilee, he went to him, and asked him to come down and heal his son, for he was at the point of death. So Jesus said to him, “Unless you see signs (sémeion: a sign, miracle, indication, mark, token) and wonders (téras: a miraculous wonder, portent, marvel), you will in no way believe.”

The nobleman said to him, “Sir, please come down before my child dies.” Jesus said to him, “You can go on your way, your son lives.” The man believed the word that Jesus spoke to him, and he went on his way. Now as he was going down, his servants (doúlos: a slave, a person bound to service without wages) met him and reported, saying “Your child lives!” So he asked them the hour when he began to get better. They answered him, “Yesterday at the seventh hour, (1pm) the fever left him.” So the father knew that it was at that hour in which Jesus said to him, “Your son lives.” And so he believed, as did his whole household.  Now this is again the second sign that Jesus did, having come out of Judea into Galilee.

After this there was a festival of the Jews, and Jesus also went up to Jerusalem. Now in Jerusalem by the sheep gate, there is a pool (kolumbéthra: a reservoir or pool used for bathing) with five porticoes called “Bethesda,” in Hebrew. (Bethesda means house of mercy)  In these lay a great many of those who were sick, blind, lame, or paralyzed, waiting for the water to be disturbed; for an angel came down at certain times into the pool, and stirred up the water. Then whoever stepped in first, after the disturbance of the water, was made well of whatever disease he had. Now a certain man was there, who had been sick (asthéneia: weak, frail) for thirty eight years. When Jesus saw him lying there, and knowing that he had already been there for a long time, he asked him, “Do you want to be made well?”

The sick man answered him, “Sir (kýrios: lord, master), I have no one to put me into the pool (kolumbéthra: a pool used for bathing) when the water is stirred up, but while I’m coming, another goes down before me.”

Jesus said to him, “Get up, take your mat (krábbatos: a small mattress used by the poor), and walk about.”

Immediately, the man was made well, and he took up his mat and walked about.

Now it was the Sabbath (Hebrew is shabbath: the seventh day of the week) on that day. So the Jews said to him who was cured, “It is the Sabbath. It is not lawful for you to carry the mat.”

He answered them, “The one who made me well, he said to me, ‘Pick up your mat, and walk around.’ (peripateó: to walk around - peri; around, patéō; walk)

Then they asked him, “Who is the man who said to you, ‘Pick up your mat, and walk around’?”

But he who was healed didn’t know who it was, for Jesus had withdrawn, a crowd being in the place.

Afterward Jesus found him in the temple, and said to him, “Look, you are made well. Sin (hamartanó: to miss the mark, do wrong, sin) no more, so that nothing worse happens to you.” (Refer Galatians 6:7; 'whatever a man sows, that he will also reap')

The man went away and told the Jews that it was Jesus who had made him well. Because of this the Jews earnestly sought for Jesus, in order to kill him, because he did these things on the Sabbath. But Jesus answered and said to them, “My Father is still working (ergázomai: opposite to inactivity), so I am working, too.” Therefore the Jews sought all the more to kill him, because he not only broke the Sabbath, but also called God his own Father, making himself equal with (íson: the same as) God. Jesus therefore answered them and said, “Most certainly (Amēn amēn: truly truly), I tell you, the Son can do nothing of himself, but what he sees (blepó: to look, see, perceive, discern) the Father doing. For whatever things He does, these the Son also does likewise. For the Father loves the Son, and shows him all that He Himself does. He will also show Him greater works than these, so that you may marvel. For as the Father raises the dead and gives them life, in like manner also the Son gives life to whom he will. For the Father judges no one, but He has given all justice to the Son, that all may honour (timaó: to fix or assign value, to price) the Son, even as they honour the Father. He who doesn’t honour the Son doesn’t honour the Father who sent him.

“Most certainly (amen, amen truly, truly) I tell you, he who hears my word, and believes him who sent me, has eternal (aiónios: agelong) life, and doesn’t come into judgement, but has passed out of death into life. Most certainly, I tell you, the hour comes, and now is, when the dead will hear the Son of God’s voice; and those who hear will live. For as the Father has life in himself, even so he gave to the Son also to have life in himself. He also gave him authority to execute judgement, because he is a son of man. Don’t marvel at this, for the hour comes, in which all that are in the tombs (mnēmeíon: a grave, tomb, sepulcher, monument) will hear his voice, and will come out; those who have done good, to the resurrection (anástasis: stand up again, a rising again) of life; and those who have done evil, to the resurrection of judgement. I do nothing of myself; as I hear, I judge, and my judgement is right (dikaios: correct, just, righteous); because I don’t seek my own will, but the will of the One who sent me.

“If I testify about myself, my witness is not true. It is another who testifies about me. I know that the testimony which he testifies about me is true. You have sent to John, and he has testified to the truth. But the testimony which I receive is not from man. However, I say these things that you may be saved (sózó: to save, rescue, heal, preserve. To deliver out of danger and into safety). He was the burning and shining lamp, and you were willing to rejoice for a while in his light. But the testimony which I have is greater than that of John, for the works which the Father gave me to accomplish, the very works that I do, testify about me, that the Father has sent me. The Father Himself, who sent me, has testified about me. You have neither heard his voice at any time, nor seen his form. You don’t have His word living (menó: to stay, abide, remain) in you; because you don’t believe Him whom He sent.

“You search (ereunaó: search diligently, examine) the Scriptures (graphé: a writing), because you think that in them you have eternal life; and these are they which testify about Me. Yet you will not come to me, that you may have life. I don’t receive glory from men. But I know you, that you don’t have God’s love in yourselves. I have come in my Father’s name, and you don’t receive me. If another comes in his own name, you will receive him. How can you believe, who receive glory from one another, and you don’t seek the glory that comes from the only God?

“Don’t think that I will accuse you to the Father. There is one who accuses you, even Moses, on whom you have set your hope. For if you believed Moses, you would believe me; for he wrote about me. But if you don’t believe his writings, how will you believe my words?”

After these things, Jesus went away to the other side of the sea of Galilee, which is also called the Sea of Tiberias. A great multitude followed him, because they saw his signs (sémeion: a sign, miracle) which he did on those who were sick. Jesus went up into the mountain, and he stayed there with his disciples. Now the Passover, the feast of the Jews, was at hand. Jesus therefore lifting up his eyes, and seeing that a great multitude was coming to him, said to Philip, “Where are we to buy bread, that these may eat?” This he said to test him, for he himself knew what he would do.

Philip answered him, “Two hundred denarii (a single denarius is a small Roman silver coin weighing about 53 grams) worth of bread is not sufficient for them, that everyone of them may receive a little.”

One of his disciples, Andrew, Simon Peter’s brother, said to him, “There is a boy here who has five barley loaves and two fish, but what are these among so many?”

Jesus said, “Have the people sit down.” Now there was much grass in that place. So the men sat down, in number about five thousand. Jesus took the loaves; and having given thanks (eucharisteó: to be thankful), he distributed to the disciples, and the disciples to those who were sitting down; likewise also of the fish as much as they desired. When they were filled, he said to his disciples, “Gather up the broken pieces which are left over, that nothing be lost.” So they gathered them up, and filled twelve baskets with broken pieces from the five barley loaves, which were left over by those who had eaten. When therefore the people saw the sign which Jesus did, they said, “This is truly the prophet (prophétés: a prophet - a divinely appointed messenger who speaks forth the mind, will or words of God) who comes into the world (kósmos: something ordered, the world, the universe).” Jesus therefore, perceiving that they were about to come and take him by force, to make him king, withdrew again to the mountain by Himself alone.

When evening came, his disciples went down to the sea, and they entered into the boat, and were going over the sea to Capernaum. It was now dark, and Jesus had not come to them. The sea was tossed about by a great blowing wind. When therefore they had rowed about twenty-five or thirty stadia, (about 5 kilometres or about 3 miles) they saw Jesus walking on the sea, (Job 9:8) and drawing near to the boat; and they were afraid (phobeó: to terrify, frighten). But he said to them, “It is I. (or, I AM) Don’t be afraid.” They were willing therefore to receive him into the boat. Immediately the boat was at the land where they were going.

On the next day, the multitude that stood on the other side of the sea saw that there was no other boat there, except the one in which his disciples had embarked, and that Jesus hadn’t entered with his disciples into the boat, but his disciples had gone away alone. However boats from Tiberias came near to the place where they ate the bread after the Lord had given thanks. When the multitude therefore saw that Jesus wasn’t there, nor his disciples, they themselves got into the boats, and came to Capernaum, seeking Jesus. When they found him on the other side of the sea, they asked him, “Rabbi (rhabbi: master, teacher; a title of respect), when did you come here?”

Jesus answered them, “Most certainly, I tell you, you seek me not because you saw signs, but because you ate of the loaves, and were fully satisfied. Don’t work for the food which perishes, but for the food which endures to eternal (aiónios: agelong, eternal) life, which the Son of Man will give to you. For God the Father has sealed (sphragizó: to seal, to prove, confirm, attest, authenticate or place beyond any doubt) Him.”

They said therefore to him, “What must we do, that we may work (ergazomai: do, perform, practice) the works (érgon: deeds, actions) of God?”

Jesus answered them, “This is the work of God, that you believe (pisteúō: to believe, affirm, have confidence in, from pístis: faith) in Him whom he has sent.”

They said therefore to him, “What then do you do for a sign, that we may see, and believe you? What work do you do? Our fathers ate the manna (mánna – literally, "What is it?") in the wilderness. As it is written, ‘He gave them bread out of heaven (Greek and Hebrew use the same word for “heaven” - ouranós – “heaven”, “the heavens”, “the sky”, and “the air”.) to eat.’” (Exodus 16:4; Nehemiah 9:15; Psalm 78:24-25)

Jesus therefore said to them, “Most certainly, I tell you, it wasn’t Moses who gave you the bread out of heaven, but my Father gives you the true (alēthinós: lit: made of truth) bread out of heaven. For the Bread of God is that which comes down out of heaven, and gives life to the world.”

They said therefore to him, “Lord, always give us this bread.”

Jesus said to them, “I am the bread of life. He who comes to me will not be hungry, and he who believes in me will never be thirsty. But I told you that, and you have seen me, and yet you don’t believe. All those whom the Father gives me will come to me. He who comes to me I will in no way throw out (ekballo: cast out, put out, banish). For I have come down from heaven, not to do my own will, but the will of Him who sent me. This is the will of the Father who sent me, that of all he has given to me I should not lose anyone, but should raise them up in the last day. This is the will of the One who sent me, that everyone who sees the Son, and believes in him, should have eternal life; and I will raise him up in the last day.”

The Jews therefore murmured (gogguzó: to whisper, mutter, murmur, grumble - generally of smoldering discontent) about him, because he said, “I am the bread which came down out of heaven.” They said, “Isn’t this Jesus, the son of Joseph, whose father and mother we know? How then does he say, ‘I have come down from heaven?’”

Therefore Jesus answered them, “Don’t grumble among yourselves. No one is able to come to me unless the Father who sent me draws him, and I will raise him up in the last day. It is written in the prophets (prophétés: from pró, "beforehand" and phēmí, "declare”), ‘They will all be taught by God.’ (Isaiah  54:13) Therefore everyone who has heard and learned from the Father, comes to me. Not that anyone has seen the Father, except the One who is from God. He has seen the Father. Most certainly, I tell you, the one who believes in me has eternal (aiónios: age-long) life. I am the bread of life. Your fathers ate the manna in the wilderness, and they died. This is the bread which comes down out of heaven, that anyone may eat of it and not die. I am the living bread which came down out of heaven. If anyone eats of this bread, he will live forever. Yes, the bread which I will give for the life of the world is my material body.”

The Jews therefore contended with one another, saying, “How can this man give us his body to eat?”

Jesus therefore said to them, “Most certainly I tell you, unless you eat the flesh of the Son of Man and drink His blood, you won’t have life in yourselves. He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. For my flesh is true food, and my blood is true drink. He who eats my flesh and drinks my blood lives (menó: to stay, abide, remain) in me, and I in him. As the living Father sent me, and I live because of the Father; also the one who feeds on me, will live because of me. This is the bread which came down out of heaven—not as our fathers ate the manna, and died. He who eats this bread will live forever (aión: a space of time, an age).” He said these things in the synagogue (sunagógé: a bringing together, by ext. an assembling, hence a synagogue), as he taught in Capernaum.

Therefore many of his disciples (mathétés: a learner, pupil, disciple), when they heard this, said, “This is a hard saying! Who is able to comprehend it?”

But Jesus knowing in himself that his disciples grumbled about this, said to them, “Does this offend you? Then what if you would see the Son of Man ascending to where he was before? The Spirit gives Life; the flesh profits nothing. The words that I speak to you are Spirit, and are Life. But there are some of you who don’t believe.” For Jesus knew from the beginning who they were who didn’t believe, and who it was who would betray Him. He said, “For this cause have I said to you that no one can come to me, unless it is given (didómi: give, permit, allow, grant) to him by my Father.”

At this, many of his disciples turned back, and walked no more with Him. Jesus said therefore to the twelve, “You don’t also want to leave, do you?”

Simon Peter (Petros: a Greek name meaning rock) answered him, “Lord, to whom would we go? You have the words (rhéma: a spoken word, made by a living voice) of eternal life; also we believe and know that you are the Holy (hágios: set apart, sacred) One of God.”

Jesus answered them, “Didn’t I choose you, the twelve, and one of you is a devil (diábolos: a slanderer, a false accuser, a defamer)?” Now he spoke of Judas, the son of Simon Iscariot; for it was he who would betray him, being one of the twelve.

After these things, Jesus was walking in Galilee, for he wasn't willing to walk in Judea, because the Jews sought to kill him. Now the feast of the Jews, the Feast of Booths (skénopégia: the setting up of tents, the feast of tabernacles, a great festival of the Jews, held in October), was at hand. His brothers (adelphos: a brother from the same womb) therefore said to him, “Depart from here, and go into Judea, that your disciples also may see your works which you do. For no one does anything in secret, and himself seeks to be known openly. If you do these things, reveal yourself to the world.” For even his brothers didn’t believe in Him.

Jesus therefore said to them, “My time has not yet come, but your time is always ready. The world can’t hate you, but it hates me, because I testify (martureó: to bear witness, give evidence) about it, that its works are evil. You go up to the feast. I am not yet going up to this feast, because my time is not yet fulfilled.”

Having said these things to them, he stayed in Galilee (Galilaia: Galilee, the northern region of Palestine, also the name of a sea). But when his brothers (adelphos: a brother, member of the same religious community) had gone up to the feast (heorté: a feast, a festival), then He also went up, not openly, but as it were in secret. The Jews therefore sought him at the festival, and said, “Where is he?” Also there was much murmuring among the people concerning him. Some said, “He is a good man.” Others said, “Not so, but he leads the people astray.” Yet no one spoke openly about him for fear of the Jews. Now when the festival was midway, Jesus went up into the temple and taught. The Jews therefore marveled, saying, “How does this man know letters, having never been educated?”

Jesus therefore answered them, “My teaching is not mine, but His who sent me. If anyone desires (theló: to will, wish, intend) to do His will, He will know about this teaching, whether it is from God, or if I am speaking from myself. He who speaks from himself seeks his own glory, but he who seeks the glory of the one who sent him is true, and no unrighteousness (adikia: injustice, unrighteousness) is in him. Didn’t Moses give you the law, and yet none of you keeps the law? For what reason do you seek to kill me?”

The multitude answered, “You have a demon (daimonion: an evil spirit, a demon)! Who seeks to kill you?”

Jesus answered them, “I did one work, and you all marvel because of it. Moses has given you circumcision (not that it is of Moses, but of the fathers), and on the Sabbath you circumcise a man (ánthrōpos: A man, one of the human race. From aner and ops; man-faced, i.e. A human being. There are two words in Greek which mean 'man,' anēr, which refers to a male individual of the human race, and anthrōpos, which is the racial, generic term, and which has the general idea of 'mankind' ). If a man receives circumcision on the Sabbath, that the law of Moses may not be broken, are you angry with me, because I made a man completely whole on the Sabbath? Don’t judge according to appearance, but judge righteous judgement.”

Therefore some of them of Jerusalem said, “Isn’t this he whom they seek to kill? Behold, he speaks openly, and they say nothing to him. Can it be that the rulers indeed know that this is truly the Christ (Christos: the Anointed One, Messiah)? However we know where this man comes from, but when the Christ comes, no one will know where he comes from.”

Jesus therefore cried out in the temple, teaching and saying, “You know me, and you know where I am from. I have not come of myself, but He who sent me is true, whom you don’t know. But I know Him, because I am from Him, and it is He who sent me.”

They made plans to arrest Him; but no one laid a hand on him, because his time had not yet come. But many of the crowd believed in him and they said, “Surely, when the Christ comes, He will not do more signs than those which this man has done, will He?” The Pharisees heard the multitude murmuring about these things concerning him, and the High Priest and Pharisees sent officers to arrest him.

Jesus therefore said, “I will be with you a little while longer, then I will go to Him who sent me. You will seek me, but you won’t find me; for where I am going, you wont be able to come.”

The Jews therefore said among themselves, “Where will He go that we won’t find him? Will he go to the Dispersion among the Greeks, and teach the Greeks? What is this word that he said, ‘You will seek me, and won’t find me; and where I am going, you can’t come’?”

Now on the last and greatest day of the feast, Jesus stood up and cried out loudly, “If anyone is thirsty (dipsaó: to thirst or desire earnestly), let him come to Me and drink! He who believes in me, as the Scripture (graphé: a writing, scripture, a thing written) has said, from out of his belly (koilia: belly, abdomen, heart) rivers of living water will flow”. He said this about the Spirit (pneuma: wind, breath, spirit), which those believing in him were about to receive; for the Spirit was not yet given, because Jesus wasn’t yet glorified (to make glorious, adorn with lustre, clothe with splendor).

Then some of those in the crowd, when they heard what He was saying, said, “This is truly (aléthós: truly, really, certainly, surely) the prophet (prophḗtēs: from pró, beforehand and phēmí, - declare).” Others said, “This is the Christ.” But some said, “What, does the Christ (Christos: the Anointed One, Messiah) come out of Galilee? Hasn’t the Scripture said that the Christ comes from the seed of David, (2 Samuel 7:12) and from Bethlehem, (Micah 5:2) the village where David was?” So there arose a division (schisma: a split, a tear, as in a garment; a division, dissension) in the multitude because of him. Some of them wanted to arrest Him, but no one laid hands on Him. The officers therefore went to the Chief Priest and Pharisees, who then said to them, “Why didn’t you bring Him?”

The officers answered, “No man has ever spoken like this man does!”

The Pharisees therefore answered them, “You haven't also been led astray (planaó: to cause to wander, deceived), have you? Have any of the rulers believed in him, or of the Pharisees? But this crowd don't know the law and are under a curse (epikataratos: accursed, doomed to destruction).”

Nicodemus (the one who came to Him previously, and who was also one of them) said to them, “Does our law judge a man, before it first hears from him personally and knows what he does?”

They answered him, “Are you also from Galilee? Search, and see that no prophet has arisen out of Galilee.” (Isaiah 9:1 and Matthew 4:13-16)

Then everyone went back to his own house,

Jesus however went to the Mount (oros: a mountain, a hill) of Olives. At daybreak He went again into the temple, and all the people came to Him. After sitting down He taught them. The scribes and the Pharisees then brought to Him a woman caught in act adultery, and having set her in the midst of them, they told Him, “Teacher, we caught this woman in adultery, in the very act. Now in our law, Moses commanded us to stone such. (Leviticus 20:10; Deuteronomy 22:22) What then do you say about her?” They said this testing him, that they might have something to accuse him of.

But Jesus stooped down, and wrote on the ground with his finger. But when they continued asking him, He looked up and said to them, “he who is without sin (anamartétos: without blame, unerring, faultless) among you, let him throw the first stone at her.” Again He stooped down, and continued writing on the ground.

They, when they heard it, being convicted by their conscience, went out one by one, beginning from the oldest, even to the last, and Jesus was left alone with the woman who was in their midst. Then Jesus saw her as He was standing up, and said to her, “Woman, where are your accusers? Did no one condemn you?”

She said, “No one, Lord.”

Jesus said, “Neither do I condemn you; go your way and from now on, sin no more.”

Furthermore, Jesus spoke to them again, saying, “I am the light of the world (kosmos: an ordered system, the world, the universe, creation). (Isaiah 60:1) He who follows me will not walk in the darkness, but will have the light of life.”

The Pharisees (pharisaíos: a separatist, a purist) therefore said to him, “You testify about yourself. Your testimony is not true.”

Jesus answered them, “Even if I give evidence about myself, my testimony is true, because I know where I came from, and where I am going to; but you don’t know where I come from, or where I am going to. You judge according to the flesh (sarx:  body, carnal, human nature, earthly, materiality). I judge no one. And even if I do judge, my judgment is true, for I am not alone, because the Father who sent me is with me. It’s also written in your law that the testimony of two people is true. (Deuteronomy 17:6; 19:15) I bear witness about myself, and the Father who sent me also bears witness about me.”

They said therefore to him, “Where is your Father?”

Jesus answered, “You know neither me, nor my Father. If you knew me, you would also know my Father.” Jesus spoke these words in the treasury (gazophulakion: a treasure-house, a court in the temple for the collection-boxes), as he taught in the temple. Yet no one arrested him, because his hour had not yet come. Jesus said therefore once more to them, “I am going away, and you will seek me, but you will die in your sins  because where I am going, you will not be able to come.”

The Jews therefore said, “Will he kill himself, that he says, ‘Where I am going, you will not be able to come?’”

He answered them and said, “You are from below. I am from above. You are of this world. I am not of this world. I said therefore to you that you will die in your sins; for unless you believe that I am (or, I AM) He, you will die in your sins.”

They said therefore to him, “Who are You?”

Jesus said to them, “Just what I have been telling you from the beginning. I have many things to say and to decide concerning you. However He who sent me is true; and the things which I heard from Him, these things I say to the world.”

They didn’t understand that he spoke to them about the Father. Jesus therefore said to them, “When you have lifted up the Son of Man, then you will know that I am, and I do nothing of myself, but only as my Father directs me, these things I speak about. He who sent me is always with me and hasn’t left me alone, for I always do the things that are pleasing (arestos: pleasing, satisfactory, acceptable) to Him.”

As he spoke about these things, many believed Him. Jesus therefore said to those Jews who had believed him, “If you abide in my word, then you are truly my disciples. And you will know the truth, and the truth will make you free (eleutheroó: to set free, liberate, to exempt from liability).” (Psalm 119:45)

They answered him, “We are Abraham’s seed, and have never been in bondage to anyone. How do you say, ‘You will be set free?’”

Jesus answered them, “Most certainly (amén, amén: truly, truly) I tell you, everyone who commits sin (hamartia: a sin, failure, missing the mark) is the slave of sin. Now a slave doesn’t live in the house forever but a son remains forever. If therefore the Son makes you free, you will be really free indeed. I know that you are of Abraham’s seed, but yet you still seek to kill me, because my word finds no place in you. I speak of the things which I have experienced together with my Father; and you also do the things which you have seen with your father.”

They answered him, “Our father is Abraham.”

Jesus said to them, “If you were Abraham’s children, you would do the works of Abraham; now however you seek to kill me, a man who has told you the truth, which I heard from God. Abraham didn’t do this. You are doing the works of your father.”

They said to him, “We were not born of sexual immorality. We have one Father, God.”

Therefore Jesus said to them, “If God were your father, you would love me, for I came from God, I haven’t come of myself, but He sent me. Why don’t you understand what I am saying? It is because you can’t comprehend my words. You are of your father, the devil, and you want to do the desires of your father. He was a murderer from the beginning, and doesn’t stand (stékó: to stand firm, to persist, persevere ) in the truth, because there is no truth in him. When he speaks, it is a lie, because he speaks from his own self; he is a liar, and is the father of lies. But because I tell you the truth, you don’t believe me. Which of you can show me to be guilty of sin? If I tell the truth, why do you not believe me? He who is of God will hear the words of God. But you can’t hear, because you are not of God.”

Then the Jews answered him, “Don’t we say rightly that you are a Samaritan, and have a demon?”

Jesus answered, “I don’t have a demon, but I honour my Father, and you dishonour me. I don’t seek my own glory but there is one who seeks it and judges. Truly, truly, I tell you, if anyone keeps my word, he will never see death.”

Then the Jews said to him, “Now we know that you have a demon. Abraham died, and the prophets; and you say, ‘If anyone keeps my word, he will never taste death.’ Are you greater than our father, Abraham, who died? And the prophets also died! Who do you make yourself out to be?”

Jesus answered, “If I glorify myself, my glory is nothing. It is my Father who glorifies me, of whom you say that He is our God. You have not known him, but I know him. If I said, ‘I don’t know Him,’ I would be a liar like you. But I do know Him, and I keep his word. Your father Abraham rejoiced to see my day. He saw it, and was glad.”

The Jews therefore said to him, “You are not yet fifty years old, and have you seen Abraham?”

Jesus said to them, “Most certainly, I tell you, before Abraham came into existence, I AM.” (or, I am)

Therefore they took up stones to throw at him, but Jesus concealed (kruptó: to hide) Himself, and went out of the temple, passing through in the midst them; He left the temple in this way.

Then as he was going along, he saw a man blind from birth. So his disciples asked him, “Rabbi (rhabbi: my master, my teacher), who sinned, this man or his parents, that he was born blind?”

Jesus answered, “Neither did this man sin, nor his parents; but, that the works (ergon: actions, works, tasks, employments, deeds,) of God might be made clear through him. It is necessary that I do the works of the One who sent me, while it is still day; night is coming, then no one will be able to work. While I am in the world, I am the light of the world.” After He had said this, he spat on the ground and made mud with the saliva, then He spread the mud over the blind man’s eyes, and said to him, “Go, wash in the pool of Siloam” (which means “Sent”) (Siloam is a spring within the walls, in the south-east corner of Jerusalem). So he went away, washed, and came back seeing. The neighbours therefore, and those who saw that he was blind before, said, “Isn’t this he who sat and begged?” Others were saying, “It is he.” Still others were saying, “He looks like him.”

He said, “I am he.” They therefore were asking him, “How were your eyes opened?”

He answered, “A man called Jesus (Iésous: the Greek form of Joshua, the name of the Messiah, ) made mud, spread it over my eyes, and said to me, ‘Go to the pool of Siloam, and wash.’ So I went away and washed, and I received sight.”

Then they asked him, “Where is he?”

He said, “I don’t know.”

They brought him who had been blind to the Pharisees. It was a Sabbath when Jesus made the mud and opened his eyes. Again therefore the Pharisees also asked him how he received his sight. He said to them, “He put mud on my eyes, I washed, and I see.”

Some therefore of the Pharisees said, “This man is not from God, because he doesn’t observe the Sabbath (sabbaton: the seventh day of each week, which was a sacred festival on which the Israelites were required to abstain from all work).” Others said, “How can a man who is a sinner do such miracles?” There was now a division among them. So they asked the blind man again, “What do you say about him, because he opened your eyes?”

He said, “He is a prophet.”

The Jews still did not believe these things about him, that he had been blind, and had received his sight, until they called his parents, and asked them, “Is this your son, whom you say was born blind? How then does he now see?”

His parents answered them, “We know that this is our son, and that he was born blind; but how he now sees, we don’t know; or who opened his eyes, we don’t know. He is of age. Ask him. He will speak for himself.” His parents said these things because they feared the Jews; for the Jews had already agreed that if any man would confess Him (Jesus) as Christ (Christos: the Anointed One, Messiah), he would be expelled from the synagogue (sunagógé: an assembly, congregation). Therefore his parents said, “He is of age. Ask him.”

So they called the man who was blind a second time, and said to him, “Give honour to God. We know that this man is a sinner.”

He therefore answered, “I do not know if he is a sinner. But one thing I do know: I was blind, but now I see.”

They said to him again, “What did he do to you? How did he open your eyes?”

He answered them, “I told you already, and you didn’t listen. Why do you want to hear it again? You don’t also want to become his disciples, do you?”

They insulted (loidoreó: revile a person to his face, abuse insultingly) him and said, “You are his disciple, but we are disciples of Moses. We know that God has spoken to Moses. But as for this man, we don’t know where he comes from.”

The man answered them, “How amazing! You don’t know where he comes from, yet he opened my eyes. We know that God does not hear sinners, but if anyone sincerely reveres God, and does his will, He hears him. (Psalm 66:18, Proverbs 15:29; 28:9) Since the world began it has never been heard of that anyone opened the eyes of someone born blind. If this man were not from God, he could do nothing.”

They answered him, “You were altogether born in sins, and you dare to admonish us?” Then they threw him out.

Jesus heard that they had thrown him out, and finding him, he said, “Do you believe (pisteuó: have faith, trust, have confidence) in the Son of God?”

He answered, “Who is he, Sir, that I may believe in him?”

Jesus said to him, “You have both seen him, and he is the one who speaks with you now.”

He said, “Lord, I believe!” and he worshipped (proskuneó: to do reverence to, to kiss the ground when prostrating before a superior, to fall down and prostrate oneself, to adore on one's knees) him.

Jesus said, “I came into this world for judgement, that those who don’t see may see; and that those who see may become blind.”

Those of the Pharisees who were with him heard these things, and said to him, “Are we also blind?”

Jesus said to them, “If you were blind, you would have no sin; but now you say ‘We see’ so your sin remains.

“Most certainly, I tell you, one who does not enter by the gate to the sheep fold (aulé: a courtyard, a court), but climbs up to enter in some other way, the same is a thief and a ruthless bandit. But the One who enters in by the gate is the Shepherd of the sheep. The gatekeeper opens the gate for Him, and the sheep listen (akouó: to hear, listen, comprehend by hearing) to his voice. He calls his own sheep by name, and leads them out. And when he brings out all of His sheep, He goes before them, and the sheep follow him, for they know His voice. They will by no means follow a stranger, but will flee from him; for they don’t know the voice (phóné: a voice, sound, language, dialect) of strangers.” Jesus spoke this parable (paroimia: a cryptic saying, an allegory, a proverb, figurative discourse, a byword, an allegory) to them, but they did not understand what he was telling them.

Jesus therefore said to them again, “Most certainly, I tell you, I am the sheep’s door (thura: a door, entrance, gate). All those who came before me are thieves and robbers, however, the sheep did not understand nor comprehend them. I am the entrance. If anyone enters in by me, he will be saved (sṓzō: deliver out of danger and into safety, rescued from destruction), and  he will also come in and go out, and will find pasture. The thief only comes to steal, kill, and destroy. I have come so that they may have life, and that they may have it abundantly (perissos: all-around, beyond what is anticipated, exceeding expectation). I am the Good Shepherd. (Isaiah 40:11, Ezekiel 34:11-12,15,22) The Good Shepherd lays down his life for the sheep. He who is a hired servant, not being a shepherd and who doesn’t own the sheep, sees the wolf coming, leaves the sheep, and runs away. The wolf then snatches (harpázō: suddenly and decisively seize by force) the sheep, and scatters them. The hired servant flees because he is a hired servant, and doesn’t care about the sheep. I am the Good Shepherd and I know mine, and I am known by mine; even as the Father knows Me. So I know the Father and lay down my life for My sheep. I have other sheep, which are not of this fold. (Isaiah 56:8) I must bring them also, and they will hear my voice. There will then be one flock with one shepherd. The reason the Father loves me is because I lay down my life, (Isaiah 53:7-8) so that I may take it again. No one takes it from me, but I lay it down by myself. I have the power (exousia: power to act, authority) to lay it down, and I have the power to take it again. This authority I received from my Father.”

Therefore a division arose again among the Jews because of these words. Many of them said, “He has a demon, and is raving mad! Why do you listen to him?” But others said, “These are not the sayings of one possessed by a demon. It isn’t possible for a demon to open the eyes of the blind, is it?” (Exodus 4:11)

It was the Feast of the Dedication (The “Feast of the Dedication” is the Greek name for “Hanukkah,” a celebration of the re-dedication of the Temple) at Jerusalem. It was winter, and Jesus was walking in the temple, in Solomon’s Porch. The Jews therefore came around him and said to him, “How long will you hold us in suspense? If you are the Christ, tell us plainly.”

Jesus answered them, “I told you, and you did not believe. The works that I do in my Father’s name, these bear witness about me. But you do not believe, because you are not of my sheep, as I told you. My sheep hear my voice, and I know them, and they follow me. I also give eternal life to them. They will never perish, and no one will snatch them out of my hand. My Father, who has given them to me, is greater than all and no one is able to snatch them out of my Father’s hand. I and the Father are one.”

Therefore Jews took up stones again to stone him. Jesus answered them, “I have shown you many good works from my Father. For which of those works do you want to stone me?”

The Jews answered him, “We don’t stone you for a good work, but for blasphemy (blasphémia: slander, detraction, speech injurious to another's good name): because you, being a man, make yourself God.”

Jesus answered them, “Isn’t it written in your law, ‘I said, you are gods?’ (Psalm 82:6) If He called them gods, to whom the Word of God came; and the Scripture can’t be broken, do you now say of Him whom the Father sanctified (hagiazó: to make holy, consecrate, set apart) and sent (apostelló: to send, send away) into the world; ‘You blaspheme,’ because I said, ‘I am the Son of God?’ If I don’t do the works of my Father, don’t believe me. But if I do them, though you don’t believe me, believe in the works then, so that you may know and understand that the Father is in Me, and I am in the Father.”

They sought again to seize him but he slipped out of their hands. Then he went once more to the other side of the Jordan into the place where John was baptizing before, and while he stayed there many came to him and said, “John indeed did no sign, but everything that John said about this man is true.” And many believed in Him there.

Now a certain man was sick, Lazarus from Bethany, of the village of Mary and her sister, Martha. It was that Mary who had anointed (aleíphō – properly, to rub or smear oil on the body) the Lord with ointment (mýron an ointment made of olive oil), and wiped his feet with her hair, whose brother, Lazarus, was sick. The sisters therefore sent to him, saying, “Lord, behold, he for whom you have great affection is sick.” But when Jesus heard it, he said, “This sickness is not to death, but for the glory of God, that God’s Son may be honoured by it.” Now Jesus loved (agapáō – properly, to prefer, to love) Martha, and her sister, and Lazarus. But when He heard that he was sick, he still stayed a further two days in the place where he was. Then after this he said to the disciples, “Let’s go into Judea again.”

The disciples told him, “Rabbi, the Jews were just trying to stone you there, and are you want to go back there again?”

Jesus answered, “Aren’t there twelve hours of daylight? If a man walks in the day, he doesn’t stumble, because he can see by the light of this world. But if a man walks in the night, he stumbles, because there is no light for him.” He said this, and then after that, He said to them, “Our friend, Lazarus, has fallen asleep (koimaó: sleep, fall asleep, sometimes of the sleep of death, die), but I am going so that I may wake him up (exupnizó: to awaken out of sleep).”

The disciples therefore said, “Lord, if he has fallen asleep, he will recover.”

Now Jesus had spoken of his death (thanatos: death, physical or spiritual), but they thought that he spoke of taking rest in sleep. So Jesus said to them plainly then, “Lazarus is dead (apothnéskó: to die, wither, decay). I am glad for your sakes that I was not there, so that now you may believe. Nevertheless, let’s go to him.”

Thomas therefore, who is called Didymus, (“Didymus” means “Twin”) said to his fellow disciples, “Let us also go, that we may die with Him.”

So when Jesus came, he found that he had been in the tomb (mnémeion: grave, sepulcher, tomb) for four days already. Now Bethany was near Jerusalem, about fifteen stadia (2.8 kilometres or 1.7 miles) away. Many of the Jews had joined the women around Martha and Mary, to console them concerning their brother. Then when Martha heard that Jesus was coming, she went and met him, but Mary stayed in the house. Martha then said to Jesus, “Lord, if you would have been here, my brother would not have died. But I know that whatever you ask of God, God will give you.”

Jesus said to her, “Your brother will rise again.”

Martha said to him, “I know that he will rise again in the resurrection at the last day.”

Jesus said to her, “I am the resurrection and the life (zóé: life). The one who believes in me, even though he dies, he will still live, and whoever lives and believes in me will never die. Do you believe this?”

She said to him, “Yes, Lord. I have come to believe that you are the Christ (Xristós: the Anointed One, Messiah), the Son of God, the One who comes into the world.”

When she had said this, she went away, and called Mary, her sister, secretly, saying, “The Teacher is here, and is calling you.”

When she heard this, she arose quickly, and went to him. Now Jesus had not yet come into the village, but was in the place where Martha met him. Then the Jews who were with her in the house, and were consoling her, when they saw that Mary got up quickly and went out, they followed her, saying, “She is going to the tomb to weep (klaíō: weep aloud, expressing uncontainable, audible grief, wail, mourn, lament) there.” Therefore when Mary (Maria, Miryam or Mariam: Mary, the name of several Christian women and means obstinate or rebellious) came to where Jesus was, and saw him, she fell down at his feet, saying to him, “Lord, if you would have been here, my brother wouldn’t have died.”

When Jesus therefore saw her weeping (klaió: to weep aloud, expressing uncontainable, audible grief, sob, wail), and the Jews wailing who came with her, he groaned (embrimaomai: to be moved with anger or indignation) and being agitated in His spirit, He said, “Where have you laid him?”

They told him, “Lord, come and see.”

Jesus wept.

The Jews therefore said, “See how much affection he had for him!” But some of them said, “Couldn’t he, who opens the eyes of the blind, have also kept this man from dying?”

Jesus therefore, being again deeply moved within, came to the tomb. Now it was a cave, and a stone lay against it. Jesus said, “Take away the stone.”

Martha, the sister of him who had died, said to him, “Lord, by this time there is a stink, for he has been dead four days.”

Jesus said to her, “Didn’t I tell you that if you believed, you would see God’s glory?”

So they took away the stone from the place where the dead man was lying. (NU omits “from the place where the dead man was lying.”) Jesus then lifted up his eyes, and said, “Father, I thank you that you hear me. I know that you always hear me, but because of the crowd that stands around I say this, that they may believe that You have sent me.” Now when he had said this, He cried with a loud voice, “LAZARUS, COME OUT!”

He who was dead came out, bound hand and foot with linen cloth, and his face was also wrapped around with a cloth.

Jesus said to them, “Untie him, and let him go.”

Therefore many of the Jews, who came to Mary and saw what Jesus did, and believed in Him; but some of them went away to the Pharisees, and told them the things which Jesus had done. The Chief Priests and the Pharisees therefore gathered a council, and said, “What can we do? For this man does many signs. If we leave him alone like this, everyone will believe in him, and the Romans will come and take away both our place and our nation.”

But a certain one of them, Caiaphas, being High Priest that year, said to them, “You know nothing at all, nor do you consider that it is advantageous for us that one man should die for the people, rather than the whole nation should perish.” Now he didn’t say this of himself, but being high priest that year, he prophesied that Jesus would die for the nation, and not for the nation only, but that he might also gather together into one the children of God who are scattered abroad. So from that day forward they took counsel that they might put him to death. Jesus therefore did not walk openly among the Jews anymore, but went away from there into the country near the wilderness (erémos: solitary, desolate, barren, unpopulated), to a town called Ephraim (Taybeh in Palestine today, it overlooks the desert wilderness, the Jordan Valley, Jericho and the Dead Sea). And He stayed there with his disciples.

Now the Passover (pascha: the feast of Passover, the Passover lamb) of the Jews was at near. Many went up from the country to Jerusalem before the Passover, so that they might purify themselves. Then they looked for Jesus and spoke one with another, as they stood in the temple, “What do you think—that he isn’t coming to the feast at all?” Now the Chief Priests and the Pharisees had commanded that if anyone knew where he was, he should report it, that they might seize (piazó: to lay hold of, to arrest, apprehend) him.

Then six days before the Passover, Jesus came to Bethany, where Lazarus was, who had been dead, whom Jesus raised up from the dead. So they made him a supper there. Martha served (diakoneó: to serve, minister, wait at tables) and Lazarus was one of those who reclined at the table with him. Mary, however, took a pound (litra: a Roman pound of 12 ounces, or about 340 grams) of ointment of pure nard (nárdos: spikenard, this Indian plant, ‘nardostachys nardus jatamansi’, grows in the Himalayas and is used for the preparation of an expensive fragrant ointment - Mark 14:3; John 12:3), very precious, and anointed the feet of Jesus, then she wiped his feet dry with her hair and the house was filled with the fragrance of the ointment. Then Judas Iscariot, Simon’s son, one of his disciples, who would betray Him, said, “Why wasn’t this ointment sold for three hundred denarii, (300 denarii was about a year’s wages for an agricultural labourer then) and given to the poor?” Now he said this, not because he cared for the poor, but because he was a thief, and having the money bag, used to steal what was put into it. But Jesus said, “Leave her alone. She has kept it for this day to prepare my body for burial. For you always have the poor with you; but you will not always have Me.”

A large crowd therefore of the Jews learned that he was there, and they came, not for Jesus’ sake only, but that they might see Lazarus also, whom he had raised from the dead. But the chief priests resolved to kill Lazarus also, because on account of him many of the Jews left them and believed in Jesus.

On the next day a great multitude had come to the festival, and when they heard that Jesus was coming into Jerusalem, they took the branches of date palm trees, and went out to meet Him, and cried out, “Hosanna! (Hōsanná – a transliteration of the Hebrew term (hôsî-âh-nā) meaning "Oh, save us now!" or "Please save us!" or “help us now, we pray.”) Blessed (Eulogēmenos - from eulogeó: to speak well of, to praise) is the One who comes in the name of the Lord (kýrios: from kuros; supreme in authority, controller. Or as a respectful title; God, Lord, Master, Sir), (Psalm 118:25-26)  the King of Israel!”

Then Jesus, having found a young donkey, sat on it, as it is written: “Don’t be afraid, daughter of Zion. Behold, your King comes, sitting on a donkey’s colt.” (Zechariah 9:9) His disciples didn’t understand these things at first, but when Jesus was glorified, then they remembered that these things were written about him, and that they had done these things to Him.

The multitude that was with him when he called Lazarus out of the tomb, and raised him from the dead, were talking about it, and because of this the multitude also went and met him, because they heard that he had done this sign (sémeion: a sign, miracle, indication, mark, token). The Pharisees therefore said among themselves, “See how nothing has been accomplished, look - the world has gone after Him.”

Now there were certain Greeks among those that went up to worship (proskuneó: to do reverence, to pay respect, to kiss the ground, to kneel, to prostrate oneself) at the festival. These, therefore, came to Philip, who was from Bethsaida ("house of fish") of Galilee, and asked him, saying, “Sir, we want to see Jesus.” Philip went and told Andrew, and then Andrew went with Philip, and together they told Jesus. Jesus answered them, “The time has come for the Son of Man to be glorified (doxazó: to exalt). Most certainly (amén, amén: truly, truly) I tell you, if a grain of wheat falls into the earth and does not die, it remains by itself alone; but if it dies, it bears much fruit. The one who loves his life will lose it, and the one who hates his life in this world will keep it to eternal (aiónios: agelong, eternal) life. If anyone serves (diakoneó: to serve, to wait at table) me, let him follow me; for where I am, there will my servant also be. If anyone serves me, the Father will honour them.

So what shall I say? ‘Father, save me from this time?’ But this is the reason that I came to this time. Father, glorify your name!”

Then there came a voice out of heaven, saying, “I have glorified it, and I will glorify it again.”

The crowd who stood by and heard it, said that it had thundered. Others said, “an angel (aggelos: a messenger - ‘from God’) has spoken to him.”

Jesus responded, “This voice hasn’t come for my benefit, but for your benefit. Now is the judgment (krisis: a decision, judgment) of this world; now the prince of this world will be cast out (ekballo: to throw out; to drive out; to send out). Also, if I am lifted up (hupsoó: to lift or raise up, to exalt, uplift) from the earth, I will draw everyone to me.” He said this indicating the kind of death he would die. Then the crowd answered him saying, “We have heard from the law that the Christ (Christos: the Anointed One, Messiah, the Christ) remains forever. (Isaiah 9:7; Daniel 2:44 - see also Isaiah 53:8) Why then do you say, ‘The Son of Man must be lifted up?’ Who is this Son of Man?”

Then Jesus said to them, “For yet a little while the light is still with you. Walk while you still have the light, so that darkness doesn’t overtake (katalambanó: to lay hold of, seize) you. He who walks in the darkness doesn’t know where he is going. While you have this light, believe in the light, so that you may become children of light.” Jesus said these things, and after going away He was hidden from them.

But though he had done so many signs before them, yet they still didn’t believe in Him, so that the word of Isaiah the prophet might be fulfilled, which he spoke,

“Lord, who has believed our report?

To whom has the arm of the Lord been revealed?” (Isaiah 53:1)

For this cause they did not believe, because Isaiah said again,

“He has blinded their eyes and hardened their hearts,

So that they should not see with their eyes,

and understand with their heart, and turn,

So that I would heal them.” (Isaiah 6:10)

Isaiah said these things because he saw His glory, and spoke concerning Him. (Isaiah 6:1)

Nevertheless even of the rulers many believed in him, but because of the Pharisees they didn’t acknowledge it, so that they wouldn’t be expelled from the synagogue; for they loved men’s praise (doxa: opinion, praise, honour, glory) more than God’s praise (doxa: opinion, praise, honour, glory) .

Jesus cried out and said, “Whoever believes in me, believes not in me, but in the One who sent me. He who sees me sees Him who sent me. I have come as a light (phós: light, a source of light, radiance) into the  world, that whoever believes (pisteuó: has faith, trusts) in me should not remain in darkness. And if anyone hears my words, and does not keep (phulassó: to guard, watch) them, I don’t judge him. For I came not to judge the world, but to save the world. The one who rejects me, and does not receive my sayings, has one who judges him. The word that I spoke, the same will judge him in the last day. For I spoke not from myself, but the Father who sent me, He Himself gave me a command as to what I should say, and what I should talk about. I know that His commandment is eternal life. The things therefore which I speak, even as the Father has said to me, so I speak.”

Now before the feast (heorté: a feast, a festival) of the Passover (Or Passover Lamb), Jesus, knowing that the time had come for Him to depart from this world and go to the Father, He loved His own who were in the world, and He loved them right to the very end. Now during supper, the devil (diabolos: slander, accuse falsely, defame) having already put it into the heart of Judas Iscariot, Simon’s son, to betray Him, and knowing that the Father (patér: a father, begetter, originator, progenitor) had given all things into his hands, and that He Himself came forth from God (theos: the supreme Divinity, God, the Creator and owner of all things, a general appellation of deities or divinities), and was going to God, arose from supper, and laid aside his long flowing outer garment. He then took a towel, and wrapped it around his waist. After that he poured water into the basin (niptér: a basin for washing hands or feet), and He began to wash the disciples’ feet, and to wipe them dry with the towel that was wrapped around him. Then he came to Simon Peter, who said to him, “Lord, do you wash my feet?”

Jesus answered him and said, “You don’t know what I am doing now, but you will understand after this.”

Peter said to him, “No, you will never wash my feet!”

Jesus answered him, “If I do not wash niptó: to wash, to cleanse ceremonially, to perform ablution) you now, you will not share with me afterward.”

Then Simon Peter said to him, “Lord, wash not my feet only, but also my hands and my head!”

Jesus said to him, “Someone who has fully bathed only needs to have his feet washed  and then is completely clean. You are clean, but not all of you.” He knew the one who would betray him, and on account of this He said, “You are not all clean.”

So after he had washed their feet and put his outer garment back on, He sat down again and leaning back said to them, “Do you know what I have done to you?

You call me, ‘Teacher’ (didaskalos: guru, an instructor, teacher, master) and ‘Lord.’ (kurios: lord, master, one who has control over others) You say so correctly, for so I am. If I then, your Lord and the Teacher, have washed your feet, you also ought to wash one another’s feet. For I have given you an example, that you also should do as I have done to you. Most certainly (amen, amen) I tell you, a servant (doulos: a slave) is not greater than his lord (kurios: lord, master), neither one who is sent (apostolos: a messenger) greater than he who sent him. If you know these things, blessed (makarios: happy, fortunate) are you if you do them. I don’t speak concerning all of you. I know whom I have chosen, but this Scripture must still be fulfilled, ‘He who eats bread with me has lifted up his heel against me.’ (Psalm 41:9) From now on, I tell you before it happens, so that when it happens, you may believe that I am (egó: I am) I AM  (eimi: I exist, I am). Most certainly (amen, amen) I tell you, he who receives whomever I send, receives me; and he who receives me, receives him who sent me.”

When Jesus had said this, he was troubled in spirit, and said, “Most certainly (amen, amen) I tell you that one of you will betray me.”

The disciples looked at one another, uncertain about whom he spoke. One of his disciples, whom Jesus loved, was at the table, leaning against Jesus’ breast and Simon Peter calls to him, and tells him to ask Jesus who it is of whom he speaks.”

So he, leaning back, as he was, on Jesus’ breast, asked him, “Lord, who is it?”

Jesus therefore answered, “It is he to whom I will give this piece of bread after I have dipped (baptó: to dip, dip in, immerse - [same as baptize]) it.” So when he had dipped the piece of bread, he gave it to Judas, the son of Simon Iscariot. After he ate the piece of bread satan (satanas: the adversary, satan, the devil) entered into him.

Then Jesus said to him, “What you are about to do, do quickly.”

None of those reclining at the table knew why he said this to him. For some thought, because Judas had the money bag, that Jesus said to him, “Buy whatever things we need for the feast,” or that he should give something to the poor.

Therefore having received the piece of bread, he went out immediately; and it was night.

When he had gone out, Jesus said, “Now the Son of Man has been glorified (doxazó: to honour, to render or esteem glorious), and God (theos: God, the Creator and owner of all things) has been glorified in Him. If God has been glorified in Him, God will also glorify Him in Himself, and He will glorify him immediately.

Little children, I will be with you a little while longer. You will look for me, but as I said to the Jews, ‘Where I am going, you cannot come,’ so now I also tell you the same thing. A new commandment (entolé: an injunction, order, command, law) I give to you, that you love (agapaó: to love, wish well to, take pleasure in, long for) one another, just like I have loved you, so also you should love one another. By doing this everyone will know that you are my disciples, if you have this kind of love for each another.”

Simon Peter said to him, “Master, where are you going?”

Jesus answered, “Where I am going, you can’t follow now, but you will follow later.”

Peter said to him, “Lord, why can’t I follow you now? I will lay down my life for you.”

3Jesus answered him, “Will you lay down your life for me? Most certainly I tell you, the rooster will not crow until you have denied (arnéomai: to deny, disown, say no, not to accept, to reject, refuse) me three times.

“Don’t let your heart (kardia: heart, mind, character, inner self, will, intention, center) be troubled. Believe in God (theós: God, the Creator and owner of all things). Believe also in me. In my Father’s home are many places to live. If it were not so, I would have told you. I am going to prepare a place for you. And if I go and prepare a place for you, I will come again, and I will take you with me; that where I am, you may be there also. And where I am going, you know the way.”

5 Thomas said to him, “Master, we don’t know where you are going. How can we know the way?”

Jesus said to him, “I am (egō eimi: I I exist) the way, the truth (alétheia: truth, reality), and the life (zóé: life). No one comes to the Father, except through me. If you had known me, you would have known my Father also. From now on, you know him, and have seen (horaó: to see, perceive, attend to) him.”

Philip then said to him, “Lord, show us the Father, and that will be enough for us.”

Jesus said to him, “Have I been with you such a long time, and do you still not know me, Philip? He who has seen (horaó: to see, perceive, discern, attend to) me has seen the Father. So in what way do you say, ‘Show us the Father?’ Don’t you believe that I am in the Father, and the Father is in me? The words (rhéma: a word, command, a thing, matter) that I say to you, I speak not by myself; but the Father who lives in me does His work. Believe me that I am in the Father, and the Father is in me; or else believe me because of these works. Most certainly I tell you, he who believes in me, the works that I do, he will likewise do also; and he will do greater works than these, because I am going to my Father. Whatever you might ask in my name, that will I do, so that the Father may be rendered glorious in the Son. If you will ask anything in my name, I will do it (poieó: to make, manufacture, construct, do, act, cause it to happen).

If you love me, keep (téreó: to watch over, to guard) my commandments. I will ask the Father, and he will give you another Counsellor, (Greek Parakleton: Counsellor, Helper, Intercessor, Advocate, and Comforter) that he may be with you to the end of the age - the Spirit of truth, whom the world is unable to receive; for it does not see Him, nor knows him. But you know him, for he abides with you, and will be in you. I will not leave you orphans. I will come to you. In just a short time the world will see me no more; but you will see Me. Because I live, you will live also. In that day you will know that I am in my Father, and you are in me, and I am also in you. The one who knows my commandments, and keeps them, that person is the one who loves me. And the one who loves me will be loved by my Father also, and I will love them, and will reveal myself to them.”

Judas (not Iscariot) said to him, “Master, what has happened that you are about to reveal yourself to us, and not to the world?”

Jesus answered him, “If anyone loves me, he will keep (téreó: to watch over, to guard, observe) my words. My Father will love him, and we will come to him, and make our home with him. The one who does not love me does not keep my words. The words which you hear aren’t mine, but the Father’s who sent me. I have said these things to you, while still living with you. But the Counselor (paraklétos: called close alongside, an advocate, intercessor, a consoler, comforter, helper), the Holy (hagios: set apart, sacred, holy) Spirit, whom the Father will send in my name, he will teach (didaskó: to teach, direct, admonish) you all things, and will remind you of all the things that I said to you. Peace I leave with you. My peace I give to you; not according to the manner that the world gives, I give to you. Don’t let your heart be troubled, neither let it be fearful. You heard me tell you, ‘I am going away, but I will return to you.’ If you loved me, you would have rejoiced, because I said ‘I am going to my Father;’ because the Father is greater than I am. Now I have told you before it happens so that, when it does happen, you will believe.

I will no more speak much more with you, for the prince (archón: ruler, chief) of this world comes, and he has nothing in me. But that the world may know that I love the Father, and as the Father has commanded me, even so I do. Arise, let us go from this place.

“I am the true (aléthinos: true, made of truth, real, genuine) vine, and my Father is the vinedresser (geórgos: husbandman, tiller of the soil, farmer). Every branch in Me that does not bear fruit, he removes. Every branch that does bears fruit, he prunes (kathairó: to cleanse, purify, prune, remove undesirable elements), that it may bear more fruit. You are already pruned and cleansed because of the word which I have spoken to you. Remain in me, and I in you. As the branch can’t bear fruit by itself, unless it remains in the vine, so neither can you, unless you remain in me. I am the vine; you are the branches. The one who remains in me, and I also in him, that one will bear much fruit, for apart from me you are not able to do anything. If someone does not remain in me, he is thrown out like a twig, and it dries up; then they gather them and throw them into the fire, and they are burned up. If, however, you remain (menó:  to stay, abide, remain, wait for, await) in me, and my words (rhéma: a word, specifically a spoken word made by a living voice) remain in you, you will ask whatever you desire (theló: to will, wish, desire, intend), and it will be done (ginomai: to come into being, come about, happen) for you.

“In this honour and glory is bestowed upon My Father, in that you bear much fruit; and this is how you will be known as my disciples. Even as the Father has loved me, I also have loved you. Remain in my love. If you keep my commandments, you will remain in my love; even as I have kept my Father’s commandments, and remain in his love. I have spoken these things to you, that my joy (chara: joy, calm delight) may remain in you, and that your joy may be made full.

“This is my commandment, that you love one another, even as I have loved you. Greater love has no one than this, that someone lay down their life for their friends. You are my friends, if you do whatever I command you. No longer do I call you servants, for the servant doesn’t know what his master does. But I have called you friends, for everything that I heard from my Father, I have made known to you. You didn’t choose me, but I chose you, and appointed (tithémi: fix, establish, to place, lay, set) you, that you should go and bear fruit, and that your fruit should remain; so that whatever you ask of the Father in my name, He will give it to you. These things I command you, that you love one another.

If the world hates you, you know that it has hated me before it hated you. If you were of the world, the world would love its own. But you are not of the world, because I chose you out of the world, therefore the world hates you. Remember the word that I said to you: ‘A servant is not greater than his lord.’ (John 13:16) If they persecuted me, they will also persecute you. If they kept my word, they will keep yours also. But all these things will they do to you for my name’s sake, because they don’t know the One who sent Me. If I had not come and spoken to them, they would not have had any sin; but now they have no excuse for their sin. The one who hates (miseó: to hate, detest) me, hates my Father also. If I hadn’t done among them the works which no one else did, they wouldn’t have had sin (hamartia: a sin, failure, missing the mark). But now they have seen us both, and have hated both Me and My Father. But this happened so that the word may be fulfilled which was written in their law: ‘They hated me without a cause.’ (Psalms 35:19; 69:4)

“When the Counsellor (Greek Parakletos: Counselor, Helper, Advocate, Intercessor, and Comforter) has come, whom I will send to you from the Father, the Spirit of Truth, who proceeds from the Father, that one will testify (martureó: to bear witness, testify, speak) about me. You also will bear witness, because you have been with me from the beginning.

“These things have I spoken to you, so that you wouldn’t be made to stumble (skandalizó: sin, take offence, fall away). They will expel you from the synagogues. However, the time is coming that whoever kills you will think that he offers a service to God. They will do these things because they have not known the Father, nor me. But I have told you these things, so that when the time comes, you may remember that I told you about them. I didn’t tell you these things from the beginning, because I was still with you. But now I am going to the One who sent me, and none of you asks me, ‘Where are you going?’ Now sorrow has filled your heart because I have told you these things. Nevertheless I tell you the truth: It is to your advantage that I go away, for if I don’t go away, the Counselor (paraklétos: called to one's aid, an advocate, intercessor, a consoler, comforter, helper) won’t come to you. But if I go, I will send him to you. And when he has come, He will convict the world about sin, about righteousness (dikaiosuné: divine approval, justness, righteousness, justice, what is deemed right by the Lord), and about judgment (krisis: a decision, opinion, judgment, a separating, sundering, separation,); about sin, because they don’t believe in Me; about righteousness, because I am going to my Father, and you won’t see me any more; about judgment, because the prince (archón: ruler, chief) of this world (kosmos: order, the world, universe) has been judged.

“I still have many things to tell you, but you won’t be able bear it now. However when He, the Spirit of Truth, has come, He will guide you into all truth, for He will not speak from Himself; but whatever He hears, He will speak. He will declare to you future things that are still to come. He will glorify Me, for He will take from what is mine, and will declare it to you. All things whatever the Father has are Mine; therefore I said that He will take of Mine, and declare it to you. In just a little while you will not see Me. Then, in another little while you will see Me again.”

Some of his disciples therefore said to one another, “What is this that he says to us, ‘A little while, and you won’t see me, and again a little while, and you will see me;’ and, ‘Because I go to the Father?’ ” They said therefore, “What is this that he says, ‘A little while?’ We don’t know what he is saying.”

Therefore Jesus knew that they wanted to ask him, and He said to them, “Do you ask among yourselves about this, that I said, ‘A little while, and you won’t see me, and again a little while, and you will see me?’ Most certainly (amen amen) I tell you, that you will weep (klaíō: weep aloud, express uncontainable, audible grief) and lament, but the world will rejoice. You will grieve, but your grief will be turned into joy. A woman, when she gives birth, has pain, because her time has come. But when she has delivered the child, she doesn’t remember the anguish any more, on account of the joy that a human being has been born into the world. Also you too now have distress, but I will see you again, and your heart will rejoice, and no one will take your joy away from you.

“In that day you will ask me for anything. Most certainly I tell you, that whatever you ask of the Father in My name, he will give it to you. Until now, you have asked nothing in my name. Ask, and you will receive, that your joy may be made full.

I have spoken these things to you in figures of speech. But the time is coming when I will no more speak to you in figures of speech, but will tell you plainly about the Father. In that day you will ask in my name; and I don’t say to you, that I will ask the Father for you, for the Father himself loves you because you have loved me, and have believed that I came forth from God (theos: God). I came out from the Father (patér: father), and have come into the world. Once again, I leave the world, and go to the Father.”

His disciples said to him, “Behold, now you speak plainly, and speak no figures of speech. Now we know that you know all things, and don’t need for anyone to question you. By this we believe that you came forth from God.”

Jesus answered them, “Do you now believe? Behold, the time is coming, yes, and has now come, that you will be scattered (skorpizó: to scatter, put to flight), everyone to his own home (idios: one's own people, one's own family, home, property), and you will leave me alone. Yet I am not alone, because the Father is with me. I have told you these things, that in me you may have peace (eiréné: one, peace, quietness, rest). In the world you have tribulation (thlipsis: persecution, affliction, distress, tribulation); but cheer up (tharseó: to be of good courage)! I have overcome (nikaó: conquered, prevailed over) the world.”

Jesus said these things, and after lifting up his eyes to  heaven, he said, “Father, the time has come. Glorify your Son, so that your Son may also glorify you; even as you gave Him authority over all mankind, he will give eternal life (zóé: life) to all whom you have given him. This then is eternal life, in order that they may come to know you, the only (monos: alone, only, solitary, desolate) TRUE God, and Him whom you sent, Jesus (Iésous: Jesus or Joshua, Jesus is the Greek form of the Hebrew name Joshua) ("Yehoshua"/Jehoshua, contracted to "Joshua") which means "Yahweh saves" (or "Yahweh is salvation") the Christ (Christos: the Anointed One, Messiah). I glorified you on the earth and I have accomplished the work which you have given me to do. Now, Father, glorify me alongside of Yourself, with the glory which I had with You before the world existed.

I revealed your name (onoma: a name, authority, character, fame, reputation) to the people (anthrópos: a man, human, mankind) whom you have given me from the world. They were yours, and you gave them to me, and they have kept (téreó: to watch over, to keep, to guard, to observe) your word. Now they have known that all things whatever you have given me are from You, for the words which You have given me I have given to them, and they have received them, and knew truly that I came forth from You, and they have believed that You sent me. I pray (erótaó: to ask, question, make a request) for them. I don’t pray for the world, but for those whom you have given me, for they are yours. All things that are mine are yours, and yours are mine, and I am glorified in them. I am no longer in the world, yet these are in the world, but I am coming to you. Holy (hagios: set apart, sacred, holy) Father, keep those which you have given me in your name, that they may be one, just like we are. While I was with them, I kept them in your name. Those whom you have given me I have kept. None of them is lost (apollumi: to destroy, destroy utterly, perish), except the son of destruction, that the Scripture might be fulfilled. But now I am coming to you, and I say these things in the world, so that they may have my joy made complete within them. I have given them your word and the world hated them, because they are not of the world, even as I am not of the world. I ask not that you would take them out of the world, but that you would keep them from evil (ponéros: toilsome, bad, wicked, malicious). They are not of the world even as I am not of the world. Sanctify (hagiazó: to set apart, make holy, consecrate) them in your truth. Your word is truth. (Psalm 119:14) As you sent me into the world, I have also sent them into the world. For their sakes I purify myself, that they themselves also may be purified in truth. Not for these only do I pray, but for all those also who will believe in me through their word, that all may be one; even as you, Father, are in me, and I in you, that they also may be one in us; that the world may believe that you sent me. The glory (doxa: good opinion, honor, renown) which you have given me, I have given to them; that they may be one, even as we are one; I in them, and you in me, that they may be perfected in oneness; so that the world may know that you sent me, and have loved them, even as you have loved me. Father, I wish that they also whom you have given me will be with me where I am, that they may see my glory, which you have given me, for you loved me before the foundation of the world. Righteous Father, even though the world hasn’t known you I have known you; and these have also known that you sent me. I have made known to them your name (onoma: a name, authority, character, fame, reputation), and will make it known, so that the love (agapé: love, affection, goodwill, benevolence) with which you have loved me may be in them, and I also will be in them.”

When Jesus had said this, he went out with his disciples (mathētḗs - from math-, the mental effort needed to think something through:– properly, a learner, a disciple,) over the winter flowing stream, where there was a garden, into which he and his disciples entered. Now Judas, who betrayed him, also knew the place, for Jesus often met there with his disciples. Then Judas, having taken a detachment of soldiers and officers from the chief priests and the Pharisees, came there with lanterns, torches, and weapons. Jesus therefore, knowing all things that were about to come upon Him, went and said to them, “Who are you looking for?”

They answered him, “Jesus of Nazareth.”

Jesus said to them, “I AM [he] (Egō eimi: I AM, I Exist).”

Now Judas, who betrayed him, was also standing with them. When therefore he said to them, “I AM [he] (Egō eimi: I AM, I Exist).” They fell over backwards, onto the ground.

So He asked them again, “Who are you looking for?”

And they said, “Jesus of Nazareth.”

Jesus answered, “I told you already that I am [He] (Egō eimi: I AM, I Exist). If therefore it is Me that you seek, let these go their way,” so that the word might be fulfilled which he had spoken, “Of those whom you have given me, I have lost none (ouden: no one, none, nothing).” (John 6:39) Then Simon Peter, having a sword, drew it, and struck the high priest’s servant, cutting off his right ear. The servant’s name was Malchus. Jesus therefore said to Peter (Pétros: a Greek name meaning rock, such as a small rock or stone, such as a man may throw), “Put the sword into its sheath. The cup which the Father has given me, shall I not surely drink it?”

So the detachment, the commanding officer, and the officers of the Jews, seized Jesus and bound him, and led him away, to Annas first, for he was father-in-law to Caiaphas, who was also high priest that year. Now it was Caiaphas who advised the Jews that it was expedient that one man should perish (apothnéskó: to die) for the people.

Then Simon Peter and another disciple followed Jesus. Now that other disciple was known to the high priest, and so he entered in with Jesus into the court of the high priest; but Peter stood at the door outside. So the other disciple, who was known to the high priest, went out and spoke to the doorkeeper, and brought in Peter. Then the maidservant who was the doorkeeper said to Peter, “Aren't you also one of this man’s disciples?”

He said, “I am (eimi) not.”

Now the servants and the officers were standing there, having made a fire of coals, for it was cold and they were warming themselves. Peter was also with them, standing there and warming himself. The high priest therefore asked Jesus about his disciples, and about his teaching. Jesus answered him, “I spoke openly to the world. I always taught in synagogues, and in the temple precincts, where the Jews always meet. I said nothing in secret. Why do you ask me? Ask those who heard what I said to them. Look, they know the things which I said.”

When he had said this, one of the officers standing by slapped Jesus with his open hand, saying, “Do you answer the high priest like that?”

Jesus answered him, “If I have spoken evil (kakós: badly, evilly, wrongly), testify of the evil; but if well, why do you hit me?”

Annas then sent him bound to Caiaphas, the high priest. Now Simon Peter was standing and warming himself. So they said to him, “Aren’t you  also one of his disciples?”

He denied it, and said, “I am not.”

One of the servants of the high priest, being a relative of him whose ear Peter had cut off, said, “Didn’t I see you in the garden with him?”

Then Peter denied it once more, and immediately the rooster crowed.

They led Jesus therefore from Caiaphas into the Praetorium (praitórion: Praetorium, official residence of the governor). It was early, and they themselves didn’t enter into the Praetorium, so that they might not be defiled, but might eat the Passover. Pilate therefore went outside to them, and said, “What accusation do you bring against this man?”

They answered him, “If this man weren’t an evildoer, we wouldn’t have delivered him up to you.”

Pilate therefore said to them, “Take him yourselves, and judge him according to your law.”

Therefore the Jews said to him, “It is not lawful for us to put anyone to death,” that the word of Jesus might be fulfilled, which He had spoken, indicating what kind of death he should die.

Pilate therefore entered again into the Praetorium, called Jesus, and said to him, “Are you the King of the Jews?”

Jesus answered him, “Do you say this by yourself, or did others tell you about me?”

Pilate answered, “I’m not a Jew, am I? Your own nation and the chief priests delivered you to me. What have you done?”

Jesus answered, “My Kingdom is not of this world. If my Kingdom were of this world, then my servants would fight, that I would not be delivered to the Jews. But now my Kingdom is not from here.”

Pilate therefore said to him, “Then you are a king!”

Jesus answered, “You say that I am a king. For this reason I have been born, and for this reason I have come into the world, that I should bear witness to the truth. Everyone who is of the truth hears my voice.”

Pilate said to him, “What is truth?”

When he had said this, he went out again to the Jews, and said to them, “I find no basis for a charge against him. But you have a custom, that I should release someone to you at the Passover. Therefore do you want me to release to you the King of the Jews?”

Then they all shouted again, saying, “Not this man, but rather Barabbas!” Now Barabbas was a robber (léstés: a robber, thief, bandit).

So Pilate then took Jesus, and flogged (mastigoó: to flog, to scourge, to whip - the victim being strapped to a pole or frame) him. The soldiers also twisted thorns into a crown, and put it on his head, and dressed him in a purple robe. They came to him there and saying, “Hail, King of the Jews!” they slapped him in the face.

Then Pilate went out again, and said to them, “Behold, I bring him out to you, that you may know that I find no basis for a charge against him.”

Jesus therefore came outside wearing the crown of thorns and the purple garment and Pilate said to them, “Behold, the man!”

When therefore the chief priests and the officers saw him, they shouted, saying, “Crucify! Crucify (stauroó: to fence with stakes, to crucify, to impale on a cross)!”

Pilate said to them, “Take him yourselves, and crucify him, for I find no reason to lay a charge against him.”

But the Jews answered him, “We have a law, and according to our law he ought to die, because he made himself out to be the Son of God (theos: God, the supreme divinity).”

When therefore Pilate heard this saying, he was even more afraid. He went back into the Praetorium again, and said to Jesus, “Where are you from?” But Jesus gave him no answer. Pilate therefore said to him, “Aren’t you going to talk to me? Don’t you know that I have the power to release you, and I also have the authority to crucify you?”

Jesus answered, “You would have no power at all against me, unless it were given to you from above. Therefore the one who delivered me to you has greater sin.”

At this, Pilate wanted to release him, but the Jews cried out, saying, “If you release him, you aren’t Caesar’s friend! Everyone who makes himself a king speaks against Caesar (Kaisar: Caesar, a title of the Roman emperor. In the Gospels it always refers to Tiberias)!”

When therefore Pilate heard these words, he brought Jesus out, and sat down on the judgement seat (béma: a step, raised place, a throne, tribunal) at a place called “The Stone Pavement,” but in Hebrew, “Gabbatha (Gabbatha: a sort of paved square, on which the procurator had his judgment seat).” Now it was the Preparation Day of the Passover, at about the sixth hour. (“the sixth hour” would have been 6:00 AM according to the Roman timekeeping system, or noon for the Jewish timekeeping system in use, then.) He said to the Jews, “Behold, your King!”

They cried out, “Away (airó: to raise, take up, lift) with him! Away with him! Crucify him!”

Pilate said to them, “Shall I crucify your King?”

The chief priests answered and said, “We have no king but Caesar!”

So then he delivered Him over to them to be crucified. So they took Jesus and led him away. Then, bearing His own cross (stauros: an upright stake, hence a cross. The crosspiece of a Roman cross placed at the top of the vertical member to form a capital "T." This transverse beam was the one carried by the criminal), they went out to the place called “Place of the Skull,” which is called in Hebrew, “Golgotha,” where they crucified Him, and with Him were two others, one on either side, and Jesus in the middle. Pilate wrote a title also, and put it on the cross. There was written, “JESUS OF NAZARETH, THE KING OF THE JEWS.” Therefore many of the Jews read this title, for the place where Jesus was crucified was near the city; and it was written in Hebrew, in Latin, and in Greek. The chief priests of the Jews therefore said to Pilate, “Don’t write, ‘The King of the Jews,’ but, ‘he said, I am King of the Jews.’”

Pilate answered, “What I have written, I have written.”

Then the soldiers, when they had crucified Jesus, took his outer garment (himation: an outer garment, a cloak, robe) and made four parts, to every soldier a part; and also the coat (chitón: a tunic, undershirt, under-garment worn next to the skin). Now the coat was without seam, (arraphos: without seam, of a single piece, not sewn), entirely woven throughout. Then they said to one another, “Let’s not tear it, but cast lots for it to decide whose it will be,” that the Scripture might be fulfilled, which says,

“They parted my garments among them.

For my cloak they cast lots.” (Psalm 22:18) Therefore the soldiers did these things.

Now Jesus’s mother, his mother’s sister Mary, the wife of Clopas, and Mary Magdalene were standing by the cross of Jesus. Now when Jesus saw his mother, and the disciple whom he loved standing there, he said to his mother, “Woman, behold your son!” Then he said to the disciple, “Behold, your mother!” And from that hour, the disciple took her into his own home.

After this, Jesus, seeing (eidó: be aware, behold, consider, perceive, knowing) that all things were now finished, and so that the Scripture might be fulfilled, He said, “I am thirsty.” Now a jar full of vinegar (óksos: low-grade, sour wine, given as a cheap painkiller to people condemned to crucifixion.) was set there; so they put a sponge full of the sour wine on a stalk of hyssop, and held it at his mouth. Then after Jesus had received the sour wine, He said, “It is finished.” And He bowed his head, and yielded up his spirit.

Therefore the Jews, because it was the Preparation Day (paraskeué: the day of preparation, the day before the Sabbath, Friday), in order that the bodies wouldn’t remain on the cross on the Sabbath (for that Sabbath was a special one), asked of Pilate that their legs might be broken, and that they might be taken away. Therefore the soldiers came, and broke the legs of the first, and of the other who was crucified with Him; but when they came to Jesus, they saw that he was already dead, so they didn’t break his legs. However one of the soldiers pierced his side with a spear (logché: a lance or spear), and immediately blood and water came out. The one who has seen this has borne witness, and his testimony is true. He knows that he tells the truth, so that you also may believe. For these things took place in order that the Scripture might be fulfilled, “Not one of His bones will be broken.”  (Exodus 12:46; Numbers 9:12; Psalm 34:20) Ans again another Scripture says, “They will look on the One whom they have pierced.” (Zechariah 12:10)

After these things, Joseph of Arimathea, being a disciple of Jesus, but secretly for fear of the Jews, asked  Pilate ift he could take away Jesus’ body; and Pilate gave him permission. He came therefore and took His body away. Nicodemus, who at first came to Jesus by night, also came bringing a mixture of myrrh and aloes, about a hundred Roman pounds. (100 Roman pounds of 12 ounces each, or about 72 pounds, or 33 Kilograms) So they took Jesus’ body, and bound it in linen cloths together with the spices, as is the custom of the Jews when preparing a body for burial. Now in the place where he was crucified there was a garden. In the garden was a new tomb (mnémeion: a memorial, tomb, sepulcher, monument) in which no man had ever yet been laid. So because of the Jews’ Preparation Day and because the tomb was near at hand, they laid Jesus there.

Now on the first day of the week (sabbaton: the Sabbath, a week), Mary Magdalene went early, while it was still dark, to the tomb, and saw the stone had been removed from the entrance to the tomb. Therefore she ran and came to Simon Peter, and to the other disciple whom Jesus loved, and said to them, “They have taken away the Lord (kurios: lord, master, guru) out of the tomb, and I don’t know where they have put him!”

So Peter and the other disciple went out, and they went toward the tomb. They both ran together, but the other disciple outran Peter, and came to the tomb first. Stooping and peering in, he saw the linen bandage cloths lying there, but he did not enter in. Then when Simon Peter arrived, he entered into the tomb. He saw the linen bandage cloths lying, and the cloth (soudarion: a handkerchief, a head cloth for the dead) that had been on his head, not lying with the linen cloths, but rolled up in a place by itself. Then the other disciple who arrived first to the tomb also entered in, and he saw and believed. For as yet they didn’t know the Scripture, that He must rise from the dead. So the disciples went away again to their own homes.

But Mary was standing outside at the tomb weeping (klaió: to weep aloud expressing uncontainable, audible grief, mourn, lament). So, as she wept, she stooped down to look into the tomb, and she saw two angels in white sitting there, one at the head, and one at the feet, where the body of Jesus had lain. They asked her, “Woman, why are you weeping?”

She said to them, “Because they have taken away my Lord, and I don’t know where they have put Him.” When she had said this, she turned around and saw Jesus standing there, but she didn’t recognize that it was Jesus.

Jesus said to her, “Woman, why are you weeping? Who are you looking for?”

She, supposing him to be the gardener (képouros: a gardener, garden-keeper), said to him, “Sir, if you have taken him away, tell me where you have put him, and I will take him away.”

Jesus said to her, “Mary.”

She turned and said to him in Hebrew (Hebraisti: in Hebrew, in Aramaic), “Rabboni!” (Rabboni is a transliteration of the Hebrew word for “great teacher.”) which is to say, “Teacher!” (or, Master, Guru)

Jesus said to her, “Don’t touch me, for I have not yet ascended to my Father; but go to my brothers, and tell them, ‘I am ascending to My Father and Your Father, to My God and Your God.’”

Mary Magdalene came and told the disciples that she had seen the Lord, and that he had said these things to her. When therefore it was evening, on that day, the first day of the week, and when the doors were locked where the disciples were assembled, for fear of the Jews, Jesus came and stood in their midst, and said to them, “Peace be to you.”

When he had said this, he showed them both His hands and His side. The disciples therefore were delighted and rejoiced when they saw the Lord. Then Jesus said to them once more, “Peace be to you; as the Father has sent (apostelló: to send, send away as a messenger) me, so I also am sending you.” When he had said this, he breathed on them, and said to them, “Receive the Holy Spirit! (HOLY - hagios: set apart, different, sacred - SPIRIT - pneuma: wind, breath, spirit) If you forgive (aphiémi: to send away, release, let go, leave alone, permit) anyone’s sins (hamartia: a sin, failure, not hitting the target, missing the mark), they will be forgiven them. If you retain anyone’s sins, they will be retained.”

But Thomas, one of the twelve, called Didymus, wasn’t with them when Jesus came. The other disciples therefore said to him, “We have seen the Lord!”

But he said to them, “Unless I see the scars left by the nails in His hands, and put my finger into them and put my hand into His side, I will not believe.”

So once again after eight days, his disciples were inside, and Thomas was with them. Jesus came and stood in their midst, even though the doors were locked, and said, “Peace be to you.” Then he said to Thomas, “Bring  your finger here, and see my hands. Reach here with your hand, and put it into my side. Don’t be unbelieving (apistos: unpersuaded. incredible, unbelieving, faithless), but believing (pistos: faithful, reliable, trustworthy, faithful, believing).”

Thomas answered him, “My Lord and my God!”

Jesus said to him, “Because you have seen me, you have believed. But blessed are those who have not seen, and yet still believe.”

Jesus did indeed do many other signs in the presence of His disciples, which are not written in this book (biblion: a small book, a scroll, a papyrus roll); but these are written, that you may believe that Jesus is the Christ (Xristós: the Anointed One, Messiah), the Son of God, and that by believing you will possess life in His name.

After these things, Jesus revealed himself again to the disciples at the sea (Lake) of Tiberias. He revealed Himself in this manner. The disciples, Simon Peter, Thomas called Didymus, Nathanael of Cana in Galilee, the sons of Zebedee, and two other disciples of His were gathered together in the same place. Simon Peter said to them, “I’m going fishing.” They told him, “We are also coming with you.” And they so they all went out and got into the boat. That night however they caught nothing. But when morning had already come, Jesus was standing on the beach, but the disciples did not know that it was Jesus. Then Jesus said to them, “Children, do have you anything to eat?”

They answered him, “No.”

So He said to them, “Cast the net on the right side of the boat, and you will find some.”

They cast it therefore, and now they weren’t able to draw it in because of the great number of fish. The disciple who Jesus loved said to Peter, “It’s the Lord!”

So when Simon Peter heard that it was the Lord, he wrapped his tunic around him (for he was naked) (gumnos: naked, poorly clothed, wearing only the under-garment), and threw himself into the sea (Lake). But the other disciples followed in the little boat (for they were not far from the land, but about two hundred cubits away), (200 cubits is about 100 yards or about 91 meters) dragging the net full of fish behind them. So when they got out onto the land, they saw a fire of coals (anthrakia: a heap of burning coals) there, and fish laid on it, and bread. Jesus said to them, “Bring some of the fish which you have just caught.”

Then Simon Peter went and drew the net to land, full of large fish, one hundred fifty-three; and even though there were so many, the net wasn’t torn.

Jesus said to them, “Come over here and have some breakfast.”

None of the disciples, however, dared ask him, “Who are you?” knowing that it was the Lord.

Then Jesus came and took the bread, gave it to them, and the fish likewise. This is now the third time that Jesus was revealed to his disciples after he had risen from the dead.

So when they had eaten their breakfast, Jesus said to Simon Peter, “Simon (Simón: of Hebrew origin Shim'own, Shimon), son of Jonah, do you love (agapaó: to prefer, to love) me more than these?”

He said to him, “Yes, Lord; you know that I love (phileó: have heartfelt affection for) you.”

He said to him, “Feed my little lambs.” He said to him again a second time, “Simon, son of Jonah, do you love (agapaó: to prefer, to love) me?”

He said to him, “Yes, Lord; you know that I love (phileó: have heartfelt affection for) you.”

He said to him, “Tend (poimainó: to act as a shepherd) my sheep.” He said to him the third time, “Simon, son of Jonah, do you love (phileó: have heartfelt affection for) me?”

Peter was grieved because he asked him the third time, “Do you love (phileó: have heartfelt affection for) me?” So he said to Him, “Lord, you know everything. You know that I love (phileó: have heartfelt affection for) you.”

Jesus said to him, “Feed my sheep.

Most certainly (amen, amen) I tell you, when you were young, you dressed yourself, and walked where you wanted to; but when you are old, you will stretch out your hands, and another will dress you, and carry you where you don’t want to go.”

Now he said this, signifying by what kind of death he would glorify God with. When he had said this, he said to him, “Follow me.”

Then Peter, turning around, saw that disciple who Jesus loved, following them. The one who had also leaned on Jesus’ breast at the supper and asked, “Lord, who is going to betray You?” Peter seeing him, said to Jesus, “Lord, what about this man?”

Jesus said to him, “If I desire that he stay until I come, what is that to you? You follow me.” This saying therefore went out among the brothers (adelphos: a brother, sibling a member of the same religious community), that this disciple wouldn’t die. But Jesus did not say to him that he wouldn’t die, but, “If I desire that he stay until I come, what is that to you?” This is that disciple who testifies about these things, and wrote these things. We know that his witness is true. There are also many other things which Jesus did, which if they would all be written, I suppose that even the world itself wouldn’t have enough space for all the books that would be written.


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