Apologetics Bible
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The Gospel of John (c. AD 85-95) was written by the apostle John "the beloved disciple" (John 21:20-24) — confirmed by Irenaeus, Clement of Alexandria, and Tertullian. The earliest NT manuscript (P52, Rylands Library) contains John 18 and is dated c. AD 125.
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Connected primary witness
- Connected ID:
John_2
- Primary Witness Text: And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there: And both Jesus was called, and his disciples, to the marriage. And when they wanted wine, the mother of Jesus saith unto him, They have no wine. Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come. His mother saith unto the servants, Whatsoever he saith unto you, do it. And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece. Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim. And he saith unto them, Draw out now, and bear unto the governor of the feast. And they bare it. When the ruler of the feast had tasted the water that was made wine, and knew not whence it was: (but the servants which drew the water knew;) the governor of the feast called the bridegroom, And saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: but thou hast kept the good wine until now. This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him. After this he went down to Capernaum, he, and his mother, and his brethren, and his disciples: and they continued there not many days. And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of m...
Connected dataset overlay
- Connected ID:
John_2
- Chapter Blob Preview: And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there: And both Jesus was called, and his disciples, to the marriage. And when they wanted wine, the mother of Jesus saith unto him, They have no wine. Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come. His mother saith unto the servants, Whatsoever he saith ...
Chapter frameStart here before opening notes.
Chapter frame
The Gospel of John (c. AD 85-95) was written by the apostle John "the beloved disciple" (John 21:20-24) — confirmed by Irenaeus, Clement of Alexandria, and Tertullian. The earliest NT manuscript (P52, Rylands Library) contains John 18 and is dated c. AD 125.
John's Gospel is structured theologically rather than chronologically, presenting Jesus as the divine Logos whose seven signs (semeia) reveal his identity and climax in the resurrection. The Prologue (1:1-18) is the theological key: understood correctly, it defeats Arianism, Docetism, and reductive unitarianism simultaneously.
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John 2:1
Greek
Καὶ τῇ ⸂ἡμέρᾳ τῇ τρίτῃ⸃ γάμος ἐγένετο ἐν Κανὰ τῆς Γαλιλαίας, καὶ ἦν ἡ μήτηρ τοῦ Ἰησοῦ ἐκεῖ·Kai te emera te trite gamos egeneto en Kana tes Galilaias, kai en e meter toy Iesoy ekei·
KJV: And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there:
AKJV: And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there:
ASV: And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there:
YLT: And the third day a marriage happened in Cana of Galilee, and the mother of Jesus was there,
Exposition: John 2:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
John 2:2
Greek
ἐκλήθη δὲ καὶ ὁ Ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὸν γάμον.eklethe de kai o Iesoys kai oi mathetai aytoy eis ton gamon.
KJV: And both Jesus was called, and his disciples, to the marriage.
AKJV: And both Jesus was called, and his disciples, to the marriage.
ASV: and Jesus also was bidden, and his disciples, to the marriage.
YLT: and also Jesus was called, and his disciples, to the marriage;
Commentary Witness (Generated)John 2:2Generated editorial synthesis
Commentary Witness (Generated)
John 2:2
John 2:2 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And both Jesus was called, and his disciples, to the marriage.'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
John 2:2
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- John 2:2
Named authorities or texts detected in the witness
- Jesus
Exposition: John 2:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And both Jesus was called, and his disciples, to the marriage.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
John 2:3
Greek
καὶ ὑστερήσαντος οἴνου λέγει ἡ μήτηρ τοῦ Ἰησοῦ πρὸς αὐτόν· Οἶνον οὐκ ἔχουσιν.kai ysteresantos oinoy legei e meter toy Iesoy pros ayton· Oinon oyk echoysin.
KJV: And when they wanted wine, the mother of Jesus saith unto him, They have no wine.
AKJV: And when they wanted wine, the mother of Jesus says to him, They have no wine.
ASV: And when the wine failed, the mother of Jesus saith unto him, They have no wine.
YLT: and wine having failed, the mother of Jesus saith unto him, `Wine they have not;'
Commentary WitnessJohn 2:3Quoted commentary witness
Commentary Witness
John 2:3
3. The mother of Jesus saith to him. It may be doubted if she expected or asked any thing from her Son, since he had not yet performed any miracle; and it is possible that, without expecting any remedy of this sort, she advised him to give some pious exhortations which would have the effect of preventing the guests from feeling uneasiness, and at the same time of relieving the shame of the bridegroom . I consider her words to be expressive of (συμπαθεία) earnest compassion; for the holy woman, perceiving that those who had been invited were likely to consider themselves as having been treated with disrespect, and to murmur against the bridegroom, and that the entertainment might in that way be disturbed, wished that some means of soothing them could be adopted. Chrysostom throws out a suspicion that she was moved by the feelings of a woman to seek I know not what favor for herself and her Son; but this conjecture is not supported by any argument.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
John 2:3
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Jesus
- Son
Exposition: John 2:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when they wanted wine, the mother of Jesus saith unto him, They have no wine.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
John 2:4
Greek
⸀καὶ λέγει αὐτῇ ὁ Ἰησοῦς· Τί ἐμοὶ καὶ σοί, γύναι; οὔπω ἥκει ἡ ὥρα μου.kai legei ayte o Iesoys· Ti emoi kai soi, gynai; oypo ekei e ora moy.
KJV: Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come.
AKJV: Jesus says to her, Woman, what have I to do with you? my hour is not yet come.
ASV: And Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come.
YLT: Jesus saith to her, `What--to me and to thee, woman? not yet is mine hour come.'
Commentary Witness (Generated)John 2:4Generated editorial synthesis
Commentary Witness (Generated)
John 2:4
John 2:4 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come.'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
John 2:4
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- John 2:4
Named authorities or texts detected in the witness
- Jesus
- Woman
Exposition: John 2:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
John 2:5
Greek
λέγει ἡ μήτηρ αὐτοῦ τοῖς διακόνοις· ⸂Ὅ τι⸃ ἂν λέγῃ ὑμῖν ποιήσατε.legei e meter aytoy tois diakonois· O ti an lege ymin poiesate.
KJV: His mother saith unto the servants, Whatsoever he saith unto you, do it.
AKJV: His mother says to the servants, Whatever he said to you, do it.
ASV: His mother saith unto the servants, Whatsoever he saith unto you, do it.
YLT: His mother saith to the ministrants, `Whatever he may say to you--do.'
Commentary WitnessJohn 2:5Quoted commentary witness
Commentary Witness
John 2:5
5. His mother saith to the servants. Here the holy Virgin gives an instance of true obedience which she owed to her Son, when the question related, not to the relative duties of mankind, but to his divine power. She modestly acquiesces, therefore, in Christ’s reply; and in like manner exhorts others to comply with his injunctions. I acknowledge, indeed, that what the Virgin now said related to the present occurrence, and amounted to a declaration that, in this instance, she had no authority, and that Christ would do, according to his own pleasure, whatever he thought right. But if you attend closely to her design, the statement which she made is still more extensive; for she first disclaims and lays aside the power which she might seem to have improperly usurped; and next, she ascribes the whole authority to Christ, when she bids them do whatever he shall command. We are taught generally by these words, that if we desire any thing from Christ, we will not obtain our wishes, unless we depend on him alone, look to him, and, in short, do whatever he commands On the other hand, he does not send us to his mother, but rather invites us to himself.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
John 2:5
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Son
- Christ
Exposition: John 2:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'His mother saith unto the servants, Whatsoever he saith unto you, do it.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
John 2:6
Greek
ἦσαν δὲ ἐκεῖ ⸂λίθιναι ὑδρίαι⸃ ἓξ ⸂κατὰ τὸν καθαρισμὸν τῶν Ἰουδαίων κείμεναι⸃, χωροῦσαι ἀνὰ μετρητὰς δύο ἢ τρεῖς.esan de ekei lithinai ydriai ex kata ton katharismon ton Ioydaion keimenai, choroysai ana metretas dyo e treis.
KJV: And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece.
AKJV: And there were set there six water pots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece.
ASV: Now there were six waterpots of stone set there after the Jews’ manner of purifying, containing two or three firkins apiece.
YLT: And there were there six water-jugs of stone, placed according to the purifying of the Jews, holding each two or three measures.
Commentary WitnessJohn 2:6Quoted commentary witness
Commentary Witness
John 2:6
6. And there were there six water-pots of stone. According to the computation of Budaeus, we infer that these water-pots were very large; for as the metreta (μετρητὴς) contains twenty congii , each contained, at least, a Sextier of this country. Christ supplied them, therefore, with a great abundance of wine, as much as would be sufficient for a banquet to a hundred and fifty men. Besides, both the number and the size of the water-pots serve to prove the truth of the miracle. If there had been only two or three jars, many might have suspected that they had been brought from some other place. If in one vessel only the water had been changed into wine, the certainty of the miracle would not have been so obvious, or so well ascertained. It is not, therefore, without a good reason that the Evangelist mentions the number of the water-pots, and states how much they contained. It arose from superstition that vessels so numerous and so large were placed there. They had the ceremony of washing, indeed, prescribed to them by the Law of God; but as the world is prone to excess in outward matters, the Jews, not satisfied with the simplicity which God had enjoined, amused themselves with continual washings; and as superstition is ambitious, they undoubtedly served the purpose of display, as we see at the present day in Popery, that every thing which is said to belong to the worship of God is arranged for pure display. There was, then, a twofold error: that without the command of God, they engaged in a superfluous ceremony of their own invention; and next, that, under the pretense of religion, ambition reigned amidst that display. Some Popish scoundrels have manifested an amazing degree of wickedness, when they had the effrontery to say that they had among their relics those water-pots with which Christ performed this miracle in Cana, and exhibited some of them, which, first, are of small size, and, next, are unequal in size. And in the present day, when the light of the Gospel shines so clearly around us, they are not ashamed to practice those tricks, which certainly is not to deceive by enchantments, but daringly to mock men as if they were blind; and the world, which does not perceive such gross mockery, is evidently bewitched by Satan.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
John 2:6
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Budaeus
- Besides
- Jews
- Popery
- Cana
- Satan
Exposition: John 2:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
John 2:7
Greek
λέγει αὐτοῖς ὁ Ἰησοῦς· Γεμίσατε τὰς ὑδρίας ὕδατος· καὶ ἐγέμισαν αὐτὰς ἕως ἄνω.legei aytois o Iesoys· Gemisate tas ydrias ydatos· kai egemisan aytas eos ano.
KJV: Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim.
AKJV: Jesus says to them, Fill the water pots with water. And they filled them up to the brim.
ASV: Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim.
YLT: Jesus saith to them, `Fill the water-jugs with water;' and they filled them--unto the brim;
Commentary WitnessJohn 2:7Quoted commentary witness
Commentary Witness
John 2:7
7. Fill the water-pots with water. The servants might be apt to look upon this injunction as absurd; for they had already more than enough of water. But in this way the Lord often acts towards us, that his power may be more illustriously displayed by an unexpected result; though this circumstance is added to magnify the miracle; for when the servants drew wine out of vessels which had been filled with water, no suspicion can remain.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
John 2:7
Source lane
Apologetics Bible source bundle
Exposition: John 2:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
John 2:8
Greek
καὶ λέγει αὐτοῖς· Ἀντλήσατε νῦν καὶ φέρετε τῷ ἀρχιτρικλίνῳ· ⸂οἱ δὲ⸃ ἤνεγκαν.kai legei aytois· Antlesate nyn kai pherete to architriklino· oi de enegkan.
KJV: And he saith unto them, Draw out now, and bear unto the governor of the feast. And they bare it.
AKJV: And he says to them, Draw out now, and bear to the governor of the feast. And they bore it.
ASV: And he saith unto them, Draw out now, and bear unto the ruler of the feast. And they bare it.
YLT: and he saith to them, `Draw out, now, and bear to the director of the apartment;' and they bare.
Commentary WitnessJohn 2:8Quoted commentary witness
Commentary Witness
John 2:8
8. And carry to the master of the feast. For the same reason as before, Christ wished that the flavor of the wine should be tried by the master of the feast, before it had been tasted by himself, or by any other of the guests; and the readiness with which the servants obey him in all things shows us the great reverence and respect in which he was held by them. The Evangelist gives the name of the master of the feast to him who had the charge of preparing the banquet and arranging the tables; not that the banquet was costly and magnificent, but because the honorable appellations borrowed from the luxury and splendor of the rich are applied even to the marriages of the poor. But it is wonderful that a large quantity of wine, and of the very best wine, is supplied by Christ, who is a teacher of sobriety. I reply, when God daily gives us a large supply of wine, it is our own fault if his kindness is an excitement to luxury; but, on the other hand, it is an undoubted trial of our sobriety, if we are sparing and moderate in the midst of abundance; as Paul boasts that he had learned to know both how to be full and to be hungry , (Philippians 4:12.)
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
John 2:8
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Philippians 4:12
Named authorities or texts detected in the witness
- Christ
Exposition: John 2:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he saith unto them, Draw out now, and bear unto the governor of the feast. And they bare it.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
John 2:9
Greek
ὡς δὲ ἐγεύσατο ὁ ἀρχιτρίκλινος τὸ ὕδωρ οἶνον γεγενημένον, καὶ οὐκ ᾔδει πόθεν ἐστίν, οἱ δὲ διάκονοι ᾔδεισαν οἱ ἠντληκότες τὸ ὕδωρ, φωνεῖ τὸν νυμφίον ὁ ἀρχιτρίκλινοςos de egeysato o architriklinos to ydor oinon gegenemenon, kai oyk edei pothen estin, oi de diakonoi edeisan oi entlekotes to ydor, phonei ton nymphion o architriklinos
KJV: When the ruler of the feast had tasted the water that was made wine, and knew not whence it was: (but the servants which drew the water knew;) the governor of the feast called the bridegroom,
AKJV: When the ruler of the feast had tasted the water that was made wine, and knew not from where it was: (but the servants which drew the water knew;) the governor of the feast called the bridegroom,
ASV: And when the ruler of the feast tasted the water now become wine, and knew not whence it was (but the servants that had drawn the water knew), the ruler of the feast calleth the bridegroom,
YLT: And as the director of the apartment tasted the water become wine, and knew not whence it is, (but the ministrants knew, who have drawn the water,) the director of the feast doth call the bridegroom,
Commentary Witness (Generated)John 2:9Generated editorial synthesis
Commentary Witness (Generated)
John 2:9
John 2:9 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'When the ruler of the feast had tasted the water that was made wine, and knew not whence it was: (but the servants which drew the water knew;) the governor of the feast called the bridegroom,'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
John 2:9
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- John 2:9
Exposition: John 2:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'When the ruler of the feast had tasted the water that was made wine, and knew not whence it was: (but the servants which drew the water knew;) the governor of the feast called the bridegroom,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
John 2:10
Greek
καὶ λέγει αὐτῷ· Πᾶς ἄνθρωπος πρῶτον τὸν καλὸν οἶνον τίθησιν, καὶ ὅταν ⸀μεθυσθῶσιν τὸν ἐλάσσω· σὺ τετήρηκας τὸν καλὸν οἶνον ἕως ἄρτι.kai legei ayto· Pas anthropos proton ton kalon oinon tithesin, kai otan methysthosin ton elasso· sy teterekas ton kalon oinon eos arti.
KJV: And saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: but thou hast kept the good wine until now.
AKJV: And says to him, Every man at the beginning does set forth good wine; and when men have well drunk, then that which is worse: but you have kept the good wine until now.
ASV: and saith unto him, Every man setteth on first the good wine; and when men have drunk freely, then that which is worse: thou hast kept the good wine until now.
YLT: and saith to him, `Every man, at first, the good wine doth set forth; and when they may have drunk freely, then the inferior; thou didst keep the good wine till now.'
Commentary Witness (Generated)John 2:10Generated editorial synthesis
Commentary Witness (Generated)
John 2:10
John 2:10 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: but thou hast kept the good wine until now.'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
John 2:10
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- John 2:10
Exposition: John 2:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: but thou hast kept the good wine until now.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
John 2:11
Greek
ταύτην ⸀ἐποίησεν ἀρχὴν τῶν σημείων ὁ Ἰησοῦς ἐν Κανὰ τῆς Γαλιλαίας καὶ ἐφανέρωσεν τὴν δόξαν αὐτοῦ, καὶ ἐπίστευσαν εἰς αὐτὸν οἱ μαθηταὶ αὐτοῦ.tayten epoiesen archen ton semeion o Iesoys en Kana tes Galilaias kai ephanerosen ten doxan aytoy, kai episteysan eis ayton oi mathetai aytoy.
KJV: This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.
AKJV: This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him. ¶
ASV: This beginning of his signs did Jesus in Cana of Galilee, and manifested his glory; and his disciples believed on him.
YLT: This beginning of the signs did Jesus in Cana of Galilee, and manifested his glory, and his disciples believed in him;
Commentary WitnessJohn 2:11Quoted commentary witness
Commentary Witness
John 2:11
11. This beginning of miracles. The meaning is, that this was the first of Christ’s miracles; for when the angels announced to the shepherds that he was born in Bethlehem, (Luke 2:8,) when the star appeared to the Magi , (Matthew 2:2,) when the Holy Spirit descended on him in the shape of a dove , (Matthew 3:16; Mark 1:10; John 1:32,) though these were miracles , yet, strictly speaking, they were not performed by him; but the Evangelist now speaks of the miracles of which he was himself the Author. For it is a frivolous and absurd interpretation which some give, that this is reckoned the first among; the miracles which Christ performed in Cana of Galilee; as if a place, in which we do not read that he ever was more than twice, had been selected by him for a display of his power. It was rather the design of the Evangelist to mark the order of time which Christ followed in the exercise of his power. For until he was thirty years of age, he kept himself concealed at home, like one who held no public office. Having been consecrated, at his baptism, to the discharge of his office, he then began to appear in public, and to show by clear proofs for what purpose he was sent by the Father. We need not wonder, therefore, if he delayed till this time the first proof of his Divinity. It is a high honor given to marriage, that Christ not only deigned to be present at a nuptial banquet, but honored it with his first miracle. There are some ancient Canons which forbid the clergy to attend a marriage. The reason of the prohibition was, that by being the spectators of the wickedness which was usually practiced on such occasions, they might in some measure be regarded as approving of it. But it would have been far better to carry to such places so much gravity as to restrain the licentiousness in which unprincipled and abandoned men indulge, when they are withdrawn from the eyes of others. Let us, on the contrary, take Christ’s example for our rule; and let us not suppose that any thing else than what we read that he did can be profitable to us. And manifested his glory; that is, because he then gave a striking and illustrious proof, by which it was ascertained that he was the Son of God; for all the miracles which he exhibited to the world were so many demonstrations of his divine power. The proper time for displaying his glory was now come, when he wished to make himself known agreeably to the command of his Father. Hence, also, we learn the end of miracles ; for this expression amounts to a declaration that Christ, in order to manifest his glory , performed this miracle. What, then, ought we to think of those miracles which obscure the glory of Christ? And his disciples believed on him. If they were disciples, they must already have possessed some faith; but as they had hitherto followed him with a faith which was not distinct and firm, they began at that time to devote themselves to him, so as to acknowledge him to be the Messiah, such as he had already been announced to them. The forbearance of Christ is great in reckoning as disciples those whose faith is so small. And indeed this doctrine extends generally to us all; for the faith which is now full grown had at first its infancy, nor is it so perfect in any as not to make it necessary that all to a man should make progress in believing . Thus, they who now believed may be said to begin to believe , so far as they daily make progress towards the end of their faith. Let those who have obtained the first-fruits of faith labor always to make progress. These words point out likewise the advantage of miracles; namely, that they ought to be viewed as intended for the confirmation and progress of faith. Whoever twists them to any other purpose corrupts and debases the whole use of them; as we see that Papists boast of their pretended miracles for no other purpose than to bury faith, and to turn away the minds of men from Christ to the creatures. John 2:12-17 12. After this he went down to Capernaum, he, and his mother, and his brethren, and his disciples and he remained there not many days. 13. And the passover of the Jews was at hand; therefore, Jesus went up to Jerusalem. 14. And found in the temple some who sold oxen, and sheep, and doves, and money-changers also sitting. 15. And having made a whip of cords, he drove them all out of the temple, with the sheep and oxen, and threw down the money of the changers, and overturned the tables; 16. And said to those who sold doves, Take those things hence; do not make my Father’s house a house of merchandise. 17. And his disciples remembered that it was written, The zeal of thy house hath eaten me up.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
John 2:11
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Luke 2:8
- Matthew 2:2
- Matthew 3:16
- Mark 1:10
- John 1:32
- John 2:12-17
Named authorities or texts detected in the witness
- Jesus
- Bethlehem
- Author
- Galilee
- Father
- Divinity
- Hence
- Christ
- What
- Messiah
- Thus
- Capernaum
- Jerusalem
Exposition: John 2:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
John 2:12
Greek
Μετὰ τοῦτο κατέβη εἰς Καφαρναοὺμ αὐτὸς καὶ ἡ μήτηρ αὐτοῦ καὶ οἱ ⸀ἀδελφοὶ καὶ οἱ μαθηταὶ αὐτοῦ, καὶ ἐκεῖ ἔμειναν οὐ πολλὰς ἡμέρας.Meta toyto katebe eis Kapharnaoym aytos kai e meter aytoy kai oi adelphoi kai oi mathetai aytoy, kai ekei emeinan oy pollas emeras.
KJV: After this he went down to Capernaum, he, and his mother, and his brethren, and his disciples: and they continued there not many days.
AKJV: After this he went down to Capernaum, he, and his mother, and his brothers, and his disciples: and they continued there not many days. ¶
ASV: After this he went down to Capernaum, he, and his mother, andhisbrethren, and his disciples; and there they abode not many days.
YLT: after this he went down to Capernaum, he, and his mother, and his brethren, and his disciples; and there they remained not many days.
Commentary Witness (Generated)John 2:12Generated editorial synthesis
Commentary Witness (Generated)
John 2:12
John 2:12 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'After this he went down to Capernaum, he, and his mother, and his brethren, and his disciples: and they continued there not many days.'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
John 2:12
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- John 2:12
Named authorities or texts detected in the witness
- Capernaum
Exposition: John 2:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'After this he went down to Capernaum, he, and his mother, and his brethren, and his disciples: and they continued there not many days.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
John 2:13
Greek
Καὶ ἐγγὺς ἦν τὸ πάσχα τῶν Ἰουδαίων, καὶ ἀνέβη εἰς Ἱεροσόλυμα ὁ Ἰησοῦς.Kai eggys en to pascha ton Ioydaion, kai anebe eis Ierosolyma o Iesoys.
KJV: And the Jews’ passover was at hand, and Jesus went up to Jerusalem,
AKJV: And the Jews’ passover was at hand, and Jesus went up to Jerusalem.
ASV: And the passover of the Jews was at hand, and Jesus went up to Jerusalem.
YLT: And the passover of the Jews was nigh, and Jesus went up to Jerusalem,
Commentary WitnessJohn 2:13Quoted commentary witness
Commentary Witness
John 2:13
* 13. ** And the passover of the Jews was at hand; therefore Jesus went up to Jerusalem. The Greek words καὶ ἀνέβη, may be literally rendered, and he went up ; but the Evangelist has used the copulative and instead of therefore ; for he means that Christ went up at that time, in order to celebrate the passover * at Jerusalem. There were two reasons why he did so; for since the Son of God became subject to the Law on our account, he intended, by observing with exactness all the precepts of the Law, to present in his own person a pattern of entire subjection and obedience. Again, as he could do more good, when there was a multitude of people, he almost always availed himself of such an occasion. Whenever, therefore, we shall afterwards find it said that Christ came to Jerusalem at the feast, let the reader observe that he did so, first, that along with others he might observe the exercises of religion which God had appointed, and, next, that he might publish his doctrine amidst a larger concourse of people.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
John 2:13
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Jesus
- Jerusalem
- Law
- Again
- Whenever
Exposition: John 2:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the Jews’ passover was at hand, and Jesus went up to Jerusalem,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
John 2:14
Greek
καὶ εὗρεν ἐν τῷ ἱερῷ τοὺς πωλοῦντας βόας καὶ πρόβατα καὶ περιστερὰς καὶ τοὺς κερματιστὰς καθημένους,kai eyren en to iero toys poloyntas boas kai probata kai peristeras kai toys kermatistas kathemenoys,
KJV: And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting:
AKJV: And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting:
ASV: And he found in the temple those that sold oxen and sheep and doves, and the changers of money sitting:
YLT: and he found in the temple those selling oxen, and sheep, and doves, and the money-changers sitting,
Commentary Witness (Generated)John 2:14Generated editorial synthesis
Commentary Witness (Generated)
John 2:14
John 2:14 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting:'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
John 2:14
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- John 2:14
Exposition: John 2:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
John 2:15
Greek
καὶ ποιήσας φραγέλλιον ἐκ σχοινίων πάντας ἐξέβαλεν ἐκ τοῦ ἱεροῦ τά τε πρόβατα καὶ τοὺς βόας, καὶ τῶν κολλυβιστῶν ἐξέχεεν ⸂τὰ κέρματα⸃ καὶ τὰς τραπέζας ⸀ἀνέστρεψεν,kai poiesas phragellion ek schoinion pantas exebalen ek toy ieroy ta te probata kai toys boas, kai ton kollybiston execheen ta kermata kai tas trapezas anestrepsen,
KJV: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables;
AKJV: And when he had made a whip of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables;
ASV: and he made a scourge of cords, and cast all out of the temple, both the sheep and the oxen; and he poured out the changers’ money, and overthrew their tables;
YLT: and having made a whip of small cords, he put all forth out of the temple, also the sheep, and the oxen; and of the money-changers he poured out the coins, and the tables he overthrew,
Commentary Witness (Generated)John 2:15Generated editorial synthesis
Commentary Witness (Generated)
John 2:15
John 2:15 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables;'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
John 2:15
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- John 2:15
Exposition: John 2:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables;'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
John 2:16
Greek
καὶ τοῖς τὰς περιστερὰς πωλοῦσιν εἶπεν· Ἄρατε ταῦτα ἐντεῦθεν, μὴ ποιεῖτε τὸν οἶκον τοῦ πατρός μου οἶκον ἐμπορίου.kai tois tas peristeras poloysin eipen· Arate tayta enteythen, me poieite ton oikon toy patros moy oikon emporioy.
KJV: And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise.
AKJV: And said to them that sold doves, Take these things hence; make not my Father’s house an house of merchandise.
ASV: and to them that sold the doves he said, Take these things hence; make not my Father’s house a house of merchandise.
YLT: and to those selling the doves he said, `Take these things hence; make not the house of my Father a house of merchandise.'
Commentary WitnessJohn 2:16Quoted commentary witness
Commentary Witness
John 2:16
16. Make not my Father’s house a house of merchandise. At the second time that he drove the traders out of the Temple, the Evangelists relate that he used sharper and more severe language; for he said, that they had made the Temple of God a den of robbers , (Matthew 21:13;) and this was proper to be done, when a milder chastisement was of no avail. At present, he merely warns them not to profane the Temple of God by applying it to improper uses. The Temple was called the house of God ; because it was the will of God that there He should be peculiarly invoked; because there He displayed his power; because, finally, he had set it apart to spiritual and holy services. My Father’s house. Christ declares himself to be the Son of God , in order to show that he has a right and authority to cleanse the Temple. As Christ here assigns a reason for what he did, if we wish to derive any advantage from it, we must attend chiefly to this sentence. Why, then, does he drive the buyers and sellers out of the Temple? It is that he may bring back to its original purity the worship of God, which had been corrupted by the wickedness of men, and in this way may restore and maintain the holiness of the Temple. Now that temple, we know, was erected, that it might be a shadow of those things the lively image of which is to be found in Christ. Thai; it might continue to be devoted to God, it was necessary that it should be applied exclusively to spiritual purposes. For this reason he pronounces it to be unlawful that it should be converted into a market-place; for he founds his statement on the command of God, which we ought always to observe. Whatever deceptions Satan may employ, let us know that any departure — however small — from the command of God is wicked. It was a plausible and imposing disguise, that; the worship of God was aided and promoted, when the sacrifices which were to be offered by believers were laid ready to their hand; but as God had appropriated his Temple to different purposes, Christ disregards the objections that might be offered against the order which God had appointed. The same arguments do not apply, in the present day, to our buildings for public worship; but what is said about the ancient Temple applies properly and strictly to the Church, for it is the heavenly sanctuary of God on earth. We ought always, therefore, to keep before our eyes the majesty of God, which dwells in the Church, that it may not be defiled by any pollutions; and the only way in which its holiness can remain unimpaired is, that nothing shall be admitted into it that is at variance with the word of God.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
John 2:16
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Matthew 21:13
Named authorities or texts detected in the witness
- Temple
- Why
- Christ
- Thai
- Church
Exposition: John 2:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
John 2:17
Greek
⸀ἐμνήσθησαν οἱ μαθηταὶ αὐτοῦ ὅτι γεγραμμένον ἐστίν· Ὁ ζῆλος τοῦ οἴκου σου καταφάγεταί με.emnesthesan oi mathetai aytoy oti gegrammenon estin· O zelos toy oikoy soy kataphagetai me.
KJV: And his disciples remembered that it was written, The zeal of thine house hath eaten me up.
AKJV: And his disciples remembered that it was written, The zeal of your house has eaten me up. ¶
ASV: His disciples remembered that it was written, Zeal for thy house shall eat me up.
YLT: And his disciples remembered that it is written, `The zeal of Thy house did eat me up;'
Commentary WitnessJohn 2:17Quoted commentary witness
Commentary Witness
John 2:17
17. And his disciples remembered. It is to no purpose that some people tease themselves with the inquiry how the disciples remembered a passage of Scripture, with the meaning of which they were hitherto unacquainted. For we must not understand that this passage of Scripture came to their remembrance at that time; but afterwards, when, having been taught by God, they considered with themselves what was the meaning of this action of Christ, by the direction of the Holy Spirit this passage of Scripture occurred to them. And, indeed, it does not always happen that the reason of God’s works is immediately perceived by us, but afterwards, in process of time, He makes known to us his purpose. And this is a bridle exceedingly well adapted to restrain our presumption, that we may not murmur against God, if at any time our judgment does not entirely approve of what he does. We are at the same time reminded, that when God holds us as it were in suspense, it is our duty to wait for the time of more abundant knowledge, and to restrain the excessive haste which is natural to us; for the reason why God delays the full manifestation of his works is, that he may keep us humble. The zeal of thine house hath eaten me up. The meaning is, that the disciples at length came to know, that the zeal for the house of God, with which Christ burned, excited him to drive out of it those profanations. By a figure of speech, in which a part is taken for the whole, David employs the name of the temple to denote the whole worship of God; for the entire verse runs thus: the zeal of thy house hath eaten me up, and the reproaches of them who reproached thee have fallen on me, (Psalm 69:9.) The second clause corresponds to the first, or rather it is nothing else than a repetition explaining what had been said. The amount of both clauses is, that David’s anxiety about maintaining the worship of God was so intense, that he cheerfully laid down his head to receive all the reproaches which wicked men threw against God; and that he burned with such zeal, that this single feeling swallowed up every other. He tells us that he himself had such feelings; but there can be no doubt that he described in his own person what strictly belonged to the Messiah. Accordingly, the Evangelist says, that this was one of the marks by which the disciples knew that it was Jesus who protected and restored the kingdom of God. Now observe that they followed the guidance of Scripture, in order to form such an opinion concerning Christ as they ought to entertain; and, indeed, no man will ever learn what Christ is, or the object of what he did and suffered, unless he has been taught and guided by Scripture. So far, then, as each of us shall desire to make progress in the knowledge of Christ, it will be necessary that Scripture shall be the subject of our diligent and constant meditation. Igor is it without a good reason that David mentions the house of God, when the divine glory is concerned; for though God is sufficient for himself, and needs not the services of any, yet he wishes that his glory should be displayed in the Church. In this way he gives a remarkable proof of his love towards us, because he unites his glory — as it were, by an indissoluble link — with our salvation. Now as Paul informs us that, in the example of the head, a general doctrine is presented to the whole body, (Romans 15:3,) let each of us apply to the invitation of Christ, that — so far as lies in our power — we may not permit the temple of God to be in any way polluted. But, at the same time, we must beware lest any man transgress the bounds of his calling. All of us ought to have zeal in common with the Son of God; but all are not at liberty to seize a whip , that we may correct vices with our hands; for we have not received the same power, nor have we been entrusted with the same commission. John 2:18-22 18. The Jews then answered and said to him, What sign showest thou to us, that thou doest these things? 19. Jesus answered and said to them, Destroy this temple, and I will raise it up in three days. 20. The Jews therefore said, Forty and six years was this temple in building; and wilt thou raise it up in three days? 21. But he spoke of the temple of his body. 22. When therefore he was risen from the dead, his disciples remembered that he had said this to them; and they believed the Scripture, and the word which Jesus had spoken.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
John 2:17
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Psalm 69:9
- Romans 15:3
- John 2:18-22
Named authorities or texts detected in the witness
- Jesus
- Scripture
- Christ
- And
- Messiah
- Accordingly
- Church
- But
Exposition: John 2:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And his disciples remembered that it was written, The zeal of thine house hath eaten me up.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
John 2:18
Greek
ἀπεκρίθησαν οὖν οἱ Ἰουδαῖοι καὶ εἶπαν αὐτῷ· Τί σημεῖον δεικνύεις ἡμῖν, ὅτι ταῦτα ποιεῖς;apekrithesan oyn oi Ioydaioi kai eipan ayto· Ti semeion deiknyeis emin, oti tayta poieis;
KJV: Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things?
AKJV: Then answered the Jews and said to him, What sign show you to us, seeing that you do these things?
ASV: The Jews therefore answered and said unto him, What sign showest thou unto us, seeing that thou doest these things?
YLT: the Jews then answered and said to him, `What sign dost thou shew to us--that thou dost these things?'
Commentary WitnessJohn 2:18Quoted commentary witness
Commentary Witness
John 2:18
18. What sign showest thou to us? When in so large an assembly no man laid hands on Christ, and none of the dealers in cattle or of the money-changers repelled him by violence, we may conclude that they were all stunned and struck with astonishment by the hand of God. And, therefore, if they had not been utterly blinded, this would have been a sufficiently evident miracle, that one man against a great multitude, an unarmed man against strong men, all unknown man against so great rulers, attempted so great an achievement. For since they were far stronger, why did they not oppose him, but because their hands were loosened and — as it were — broken? Yet they have some ground for putting the question; for it does not belong to every man to change suddenly, if any thing is faulty or displeases him in the temple of God. All are, indeed, at liberty to condemn corruptions; but if a private man put forth his hand to remove them, he will be accused of rashness. As the custom of selling in the temple had been generally received, Christ attempted what was new and uncommon; and therefore they properly call on him to prove that he was sent by God; for they found their argument on this principle, that in public administration it is not lawful to make any change without an undoubted calling and command of God. But they erred on another point, by refusing to admit the calling of Christ, unless he had performed a miracle; for it was not an invariable rule that the Prophets and other ministers of God should perform miracles; and God did not limit himself to this necessity. They do wrong, therefore, in laying down a law to God by demanding a sign. When the Evangelist says that the Jews asked him , he unquestionably means by that term the multitude who were standing there, and, as it were, the whole body of the Church; as if he had said, that it was not the speech of one or two persons, but of the people.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
John 2:18
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Christ
- And
- Church
Exposition: John 2:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
John 2:19
Greek
ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτοῖς· Λύσατε τὸν ναὸν τοῦτον καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν.apekrithe Iesoys kai eipen aytois· Lysate ton naon toyton kai en trisin emerais egero ayton.
KJV: Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up.
AKJV: Jesus answered and said to them, Destroy this temple, and in three days I will raise it up.
ASV: Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up.
YLT: Jesus answered and said to them, `Destroy this sanctuary, and in three days I will raise it up.'
Commentary WitnessJohn 2:19Quoted commentary witness
Commentary Witness
John 2:19
19. Destroy this temple. This is an allegorical mode of expression; and Christ intentionally spoke with that degree of obscurity, because he reckoned them unworthy of a direct reply; as he elsewhere declares that he speaks to them in parables , because they are unable to comprehend the mysteries of the heavenly kingdom, (Matthew 13:13.) But first he refuses to them the sign which they demanded, either because it would have been of no advantage, or because he knew that it was not the proper time. Some compliances he occasionally made even with their unreasonable requests, and there must have been a strong reason why he now refused. Yet that they may not seize on this as a pretense for excusing themselves, he declares that his power will be approved and confirmed by a sign of no ordinary value; for no greater approbation of the divine power in Christ could be desired than his resurrection from the dead. But he conveys this information figuratively, because he does not reckon them worthy of an explicit promise. In short, he treats unbelievers as they deserve, and at the same time protects himself against all contempt. It was not yet made evident, indeed, that they were obstinate, but Christ knew well what was the state of their feelings. But it may be asked, since he performed so many miracles, and of various kinds, why does he now mention but one? I answer, he said nothing about all the other miracles, First, because his resurrection alone was sufficient to shut their mouth: Secondly, he was unwilling to expose the power of God to their ridicule; for even respecting the glory of his resurrection he spoke allegorically: Thirdly, I say that he produced what was appropriate to the case in hand; for, by these words, he shows that all authority over the Temple belongs to him, since his power is so great in building the true Temple of God. This temple . Though he uses the word temple in accommodation to the present occurrence, yet the body of Christ is justly and appropriately called a temple . The body of each of us is called a tabernacle , (2 Corinthians 5:4; 2 Peter 1:13,) because the soul dwells in it; but the body of Christ was the abode of his Divinity. For we know that the Son of God clothed himself with our nature in such a manner that the eternal majesty of God dwelt in the flesh which he assumed, as in his sanctuary. The argument of Nestorius, who abused this passage to prove that it is not one and the same Christ who is God and man, may be easily refuted. He reasoned thus: the Son of God dwelt in the flesh, as in a temple ; therefore the natures are distinct, so that the same person was not God and man. But this argument might be applied to men; for it will follow that it is not one man whose soul dwells in the body as in a tabernacle; and, therefore, it is folly to torture this form of expression for the purpose of taking away the unity of Person in Christ. It ought to be observed, that our bodies also are called temples of God, (1 Corinthians 3:16, and 1 Corinthians 6:19; 2 Corinthians 6:16) but it is in a different sense, namely, because God dwells in us by the power and grace of his Spirit; but in Christ the fullness of the Godhead dwells bodily, so that he is truly God manifested in flesh , (1 Timothy 3:16.) I will raise it up again. Here Christ claims for himself the glory of his resurrection, though, in many passages of Scripture, it is declared to be the work of God the Father. But these two statements perfectly agree with each other; for, in order to give us exalted conceptions of the power of God, Scripture expressly ascribes to the Father that he raised up his Son from the dead; but here, Christ in a special manner asserts his own Divinity. And Paul reconciles both. If the Spirit of Him, that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you, (Romans 8:11.) While he makes the Spirit the Author of the resurrection, he calls Him indiscriminately sometimes the Spirit of Christ , and sometimes the Spirit of the Father .
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
John 2:19
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Matthew 13:13
- Romans 8:11
Named authorities or texts detected in the witness
- Jesus
- First
- Secondly
- Thirdly
- Divinity
- Nestorius
- Christ
- Scripture
- Father
- Him
Exposition: John 2:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
John 2:20
Greek
εἶπαν οὖν οἱ Ἰουδαῖοι· Τεσσεράκοντα καὶ ἓξ ἔτεσιν οἰκοδομήθη ὁ ναὸς οὗτος, καὶ σὺ ἐν τρισὶν ἡμέραις ἐγερεῖς αὐτόν;eipan oyn oi Ioydaioi· Tesserakonta kai ex etesin oikodomethe o naos oytos, kai sy en trisin emerais egereis ayton;
KJV: Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days?
AKJV: Then said the Jews, Forty and six years was this temple in building, and will you raise it up in three days?
ASV: The Jews therefore said, Forty and six years was this temple in building, and wilt thou raise it up in three days?
YLT: The Jews, therefore, said, `Forty and six years was this sanctuary building, and wilt thou in three days raise it up?'
Commentary WitnessJohn 2:20Quoted commentary witness
Commentary Witness
John 2:20
20. Forty and six years. The computation of Daniel agrees with this passage, (Daniel 9:25;) for he reckons seven weeks , which make Forty-nine years; but, before the last of these weeks had ended, the temple was finished. The time described in the history of Ezra is much shorter; but, though it has some appearance of contradiction, it is not at all at variance with the words of the Prophet. For, when the sanctuary had been reared, before the building of the temple was completed, they began to offer sacrifices. The work was afterwards stopped for a long time through the indolence of the people, as plainly appears from the complaints of the Prophet Haggai 1:4; for he severely reproves the Jews for being too earnestly engaged in building their private dwellings, while they left the Temple of God in an unfinished state. But why does he mention that temple which had been destroyed by Herod about forty years before that time? For the temple which they had at that time, though it had been built with great magnificence and at a vast expense, had been completed by Herod, contrary to the expectation of men, as is related by Josephus, (Ant. Book 15. chapter 11.) I think it probable that this new building of the temple was reckoned as if the ancient temple had always remained in its original condition, that it might be regarded with greater veneration; and that they spoke in the usual and ordinary manner, that their fathers, with the greatest difficulty, had scarcely built the temple in Forty-six, years This reply shows plainly enough what was their intention in asking a sign ; for if they had been ready to obey, with reverence, a Prophet sent by God, they would not have so disdainfully rejected what he had said to them about the confirmation of his office. They wish to have some testimony of divine power, and yet they receive nothing which does not correspond to the feeble capacity of man. Thus the Papists in the present day demand miracles, not that they would give way to the power of God, (for it is a settled principle with them to prefer men to God, and not to move a hair’s breadth from what they have received by custom and usage;) but that they may not appear to have no reason for rebelling against God, they hold out this excuse as a cloak for their obstinacy. In such a manner do the minds of unbelievers storm in them with blind impetuosity, that they desire to have the hand of God exhibited to them and yet do not wish that it should be divine. When therefore he was risen from the dead. This recollection was similar to the former, which the Evangelist lately mentioned, (verse 17.) The Evangelist did not understand Christ when he said this; but the doctrine, which appeared to have been useless, and to have vanished into air, afterwards produced fruit in its own time. Although, therefore, many of the actions and sayings of our Lord are obscure for a time, we must not give them up in despair, or despise that which we do not all at once understand. We ought to observe the connection of the words, that they believed the Scripture, and the word which Jesus had spoken; for the Evangelist means that, by comparing the Scripture with the word of Christ , they were aided in making progress in faith. John 2:23-25 23. And when he was in Jerusalem at the passover, many believed in his name, beholding the signs which he performed. 24. But Jesus himself did not confide in them, because he knew them all. 25. And needed not that any should testify of man; for he knew what was in man.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
John 2:20
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Daniel 9:25
- Haggai 1:4
- John 2:23-25
Named authorities or texts detected in the witness
- Josephus
- Jesus
- Prophet
- For
- Herod
- Ant
- Although
- Scripture
Exposition: John 2:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
John 2:21
Greek
ἐκεῖνος δὲ ἔλεγεν περὶ τοῦ ναοῦ τοῦ σώματος αὐτοῦ.ekeinos de elegen peri toy naoy toy somatos aytoy.
KJV: But he spake of the temple of his body.
AKJV: But he spoke of the temple of his body.
ASV: But he spake of the temple of his body.
YLT: but he spake concerning the sanctuary of his body;
Commentary Witness (Generated)John 2:21Generated editorial synthesis
Commentary Witness (Generated)
John 2:21
John 2:21 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'But he spake of the temple of his body.'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
John 2:21
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- John 2:21
Exposition: John 2:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But he spake of the temple of his body.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
John 2:22
Greek
ὅτε οὖν ἠγέρθη ἐκ νεκρῶν, ἐμνήσθησαν οἱ μαθηταὶ αὐτοῦ ὅτι τοῦτο ἔλεγεν, καὶ ἐπίστευσαν τῇ γραφῇ καὶ τῷ λόγῳ ⸀ὃν εἶπεν ὁ Ἰησοῦς.ote oyn egerthe ek nekron, emnesthesan oi mathetai aytoy oti toyto elegen, kai episteysan te graphe kai to logo on eipen o Iesoys.
KJV: When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said.
AKJV: When therefore he was risen from the dead, his disciples remembered that he had said this to them; and they believed the scripture, and the word which Jesus had said. ¶
ASV: When therefore he was raised from the dead, his disciples remembered that he spake this; and they believed the scripture, and the word which Jesus had said.
YLT: when, then, he was raised out of the dead, his disciples remembered that he said this to them, and they believed the Writing, and the word that Jesus said.
Commentary Witness (Generated)John 2:22Generated editorial synthesis
Commentary Witness (Generated)
John 2:22
John 2:22 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said.'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
John 2:22
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- John 2:22
Named authorities or texts detected in the witness
- Jesus
Exposition: John 2:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
John 2:23
Greek
Ὡς δὲ ἦν ἐν τοῖς Ἱεροσολύμοις ἐν τῷ πάσχα ἐν τῇ ἑορτῇ, πολλοὶ ἐπίστευσαν εἰς τὸ ὄνομα αὐτοῦ, θεωροῦντες αὐτοῦ τὰ σημεῖα ἃ ἐποίει·Os de en en tois Ierosolymois en to pascha en te eorte, polloi episteysan eis to onoma aytoy, theoroyntes aytoy ta semeia a epoiei·
KJV: Now when he was in Jerusalem at the passover, in the feast day, many believed in his name, when they saw the miracles which he did.
AKJV: Now when he was in Jerusalem at the passover, in the feast day, many believed in his name, when they saw the miracles which he did.
ASV: Now when he was in Jerusalem at the passover, during the feast, many believed on his name, beholding his signs which he did.
YLT: And as he was in Jerusalem, in the passover, in the feast, many believed in his name, beholding his signs that he was doing;
Commentary WitnessJohn 2:23Quoted commentary witness
Commentary Witness
John 2:23
23. Many believed. The Evangelist appropriately connects this narrative with the former. Christ had not given such a sign as the Jews demanded; and now, when he produced no good effect on them by many miracles — except that they entertained a cold faith, which was only the shadow of faith — this event sufficiently proves that they did not deserve that he should comply with their wishes. It was, indeed, some fruit of the signs, that many believed in Christ, and in his name, so as to profess that they wished to follow his doctrine; for name is here put for authority . This appearance of faith, which hitherto was fruitless, might ultimately be changed into true faith, and might be a useful preparation for celebrating the name of Christ among others; and yet what we have said is true, that they were far from having proper feelings, so as to profit by the works of God, as they ought to have done. Yet this was not a pretended faith by which they wished to gain reputation among men; for they were convinced that Christ was some great Prophet, and perhaps they even ascribed to him the honor of being the Messiah, of whom there was at that time a strong and general expectation. But as they did not understand the peculiar office of the Messiah, their faith was absurd, because it was exclusively directed to the world and earthly things. It was also a cold belief, and unaccompanied by the true feelings of the heart. For hypocrites assent to the Gospel, not that they may devote themselves in obedience to Christ, nor that with sincere piety they may follow Christ when he calls them, but because they do not venture to reject entirely the truth which they have known, and especially when they can find no reason for opposing it. For as they do not voluntarily, or of their own accord, make war with God, so when they perceive that his doctrine is opposed to their flesh and to their perverse desires, they are immediately offended, or at least withdraw from the faith which they had already embraced. When the Evangelist says, therefore, that those men believed, I do not understand that they counterfeited a faith which did not exist, but that they were in some way constrained to enroll themselves as the followers of Christ; and yet it appears that their faith was not true and genuine, because Christ excludes them from the number of those on whose sentiments reliance might be placed. Besides, that faith depended solely on miracles, and had no root in the Gospel, and therefore could not be steady or permanent. Miracles do indeed assist the children of God in arriving at the truth; but it does not amount to actual believing, when they admire the power of God so as merely to believe that it is true, but not to subject themselves wholly to it. And, therefore, when we speak generally about faith, let us know that there is a kind of faith which is perceived by the understanding only, and afterwards quickly disappears, because it is not fixed in the heart; and that is the faith which James calls dead ; but true faith always depends on the Spirit of regeneration, (James 2:17, 20, 26.) Observe, that all do not derive equal profit from the works of God; for some are led by them to God, and others are only driven by a blind impulse, so that, while they perceive indeed the power of God, still they do not cease to wander in their own imaginations.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
John 2:23
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Christ
- Prophet
- Messiah
- Gospel
- Besides
- And
- Observe
Exposition: John 2:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Now when he was in Jerusalem at the passover, in the feast day, many believed in his name, when they saw the miracles which he did.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
John 2:24
Greek
αὐτὸς ⸀δὲ Ἰησοῦς οὐκ ἐπίστευεν ⸀αὑτὸν αὐτοῖς διὰ τὸ αὐτὸν γινώσκειν πάνταςaytos de Iesoys oyk episteyen ayton aytois dia to ayton ginoskein pantas
KJV: But Jesus did not commit himself unto them, because he knew all men,
AKJV: But Jesus did not commit himself to them, because he knew all men,
ASV: But Jesus did not trust himself unto them, for that he knew all men,
YLT: and Jesus himself was not trusting himself to them, because of his knowing all men ,
Commentary WitnessJohn 2:24Quoted commentary witness
Commentary Witness
John 2:24
24. But Christ did not rely on them. Those who explain the meaning to be, that Christ was on his guard against them, because he knew that they were not upright and faithful, do not appear to me to express sufficiently well the meaning of the Evangelist. Still less do I agree with what Augustine says about recent converts. The Evangelist rather means, in my opinion, that Christ did not reckon them to be genuine disciples, but despised them as volatile and unsteady. It is a passage which ought to be carefully observed, that not all who profess to be Christ’s followers are such in his estimation. But we ought also to add the reason which immediately follows: Because he knew them all. Nothing is more dangerous than hypocrisy, for this reason among others, that it is an exceedingly common fault. There is scarcely any man who is not pleased with himself; and while we deceive ourselves by empty flatteries, we imagine that God is blind like ourselves. But here we are reminded how widely his judgment differs from ours; for he sees clearly those things which we cannot perceive, because they are concealed by some disguise; and he estimates according to their hidden source, that is, according to the most secret feeling of the heart, those things which dazzle our eyes by false luster. This is what Solomon says, that God weighs in his balance the hearts of men, while they flatter themselves in their ways, (Proverbs 21:2.) Let us remember, therefore, that none are the true disciples of Christ but those whom He approves, because in such a matter He alone is competent to decide and to judge. A question now arises: when the Evangelist says that Christ knew them all , does he mean those only of whom he had lately spoken, or does the expression refer to the whole human race? Some extend it to the universal nature of man, and think that the whole world is here condemned for wicked and perfidious hypocrisy. And, certainly, it is a true statement, that Christ can find in men no reason why he should deign to place them in the number of his followers; but I do not see that this agrees with the context, and therefore I limit it to those who had been formerly mentioned.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
John 2:24
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Proverbs 21:2
Named authorities or texts detected in the witness
- Evangelist
- And
Exposition: John 2:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But Jesus did not commit himself unto them, because he knew all men,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
John 2:25
Greek
καὶ ὅτι οὐ χρείαν εἶχεν ἵνα τις μαρτυρήσῃ περὶ τοῦ ἀνθρώπου, αὐτὸς γὰρ ἐγίνωσκεν τί ἦν ἐν τῷ ἀνθρώπῳ.kai oti oy chreian eichen ina tis martyrese peri toy anthropoy, aytos gar eginosken ti en en to anthropo.
KJV: And needed not that any should testify of man: for he knew what was in man.
AKJV: And needed not that any should testify of man: for he knew what was in man.
ASV: and because he needed not that any one should bear witness concerning man; for he himself knew what was in man.
YLT: and because he had no need that any should testify concerning man, for he himself was knowing what was in man.
Commentary WitnessJohn 2:25Quoted commentary witness
Commentary Witness
John 2:25
* 25. ** For he knew what was in man. As it might be doubted whence Christ obtained this knowledge, the Evangelist anticipates this question, and replies that Christ perceived every thing in men that is concealed from our view, so that he could on his own authority make a distinction among men. Christ, therefore, who knows the hearts, had no need of any one to inform him what sort of men they were. He knew them to have such a disposition and such feelings, that he justly regarded them as persons who did not belong to him. The question put by some — whether we too are authorized by the example of Christ to hold those persons as suspected who have not given us proof of their sincerity — has nothing to do with the present passage. There is a wide difference between him and us; for Christ knew the very roots of the trees, but, except from the fruits which appear outwardly, we cannot discover what is the nature of any one tree. Besides, as Paul tells us, that charity is not suspicious , (1 Corinthians 13:5,) we have no right to entertain unfavorable suspicions about men who are unknown to us. But, that we may not always be deceived by hypocrites, and that the Church may not be too much exposed to their wicked impostures, it belongs to Christ to impart to us the Spirit of discretion. CHAPTER 3 John 3:1-6 1. Now there was a man of the Pharisees, called Nicodemus, a ruler among the Jews. 2. He came to Jesus by night, and said to him, Rabbi, we know that thou art a teacher come from God, for no man can do these signs which thou doest, unless God be with him. 3. Jesus answered and said to him, Verily, verily, I say to thee, Unless a man be born again, he cannot see the kingdom of God. 4. Nicodemus saith to him, How can a man be born when he is old? Can he enter again into his mother’s womb and be born? 5. Jesus answered, Verily, verily, I say to thee, Unless a man be: born of water, and of the Spirit, he cannot enter into the kingdom of God. 6. * That which is born of flesh is flesh; and that which is born of the Spirit is spirit.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
John 2:25
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- 3 John 3:1-6
Named authorities or texts detected in the witness
- Jesus
- Christ
- Besides
- But
- Pharisees
- Nicodemus
- Jews
- Rabbi
- Verily
Exposition: John 2:25 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And needed not that any should testify of man: for he knew what was in man.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Citation trailOpen the commentary counts, references, and named sources.
Scholarly apparatus
Commentary citation index
This chapter now surfaces commentary as quoted witness material with an explicit citation trail. The index below gathers the canonical references and named authorities detected inside the commentary layer for faster academic review.
Direct commentary witnesses
16
Generated editorial witnesses
9
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- Luke 4:26
- John 2:1
- John 2:2
- John 2:3
- John 2:4
- John 2:5
- John 2:6
- John 2:7
- Philippians 4:12
- John 2:8
- John 2:9
- John 2:10
- Luke 2:8
- Matthew 2:2
- Matthew 3:16
- Mark 1:10
- John 1:32
- John 2:12-17
- John 2:11
- John 2:12
- John 2:13
- John 2:14
- John 2:15
- Matthew 21:13
- John 2:16
- Psalm 69:9
- Romans 15:3
- John 2:18-22
- John 2:17
- John 2:18
- Matthew 13:13
- Romans 8:11
- John 2:19
- Daniel 9:25
- Haggai 1:4
- John 2:23-25
- John 2:20
- John 2:21
- John 2:22
- John 2:23
- Proverbs 21:2
- John 2:24
- 3 John 3:1-6
- John 2:25
Named authorities or texts surfaced in commentary
- Ovid
- Jesus
- Galilee
- Sarepta
- Sidon
- Cana
- Zebulun
- Asher
- Nazareth
- Capernaum
- Jerusalem
- Again
- Besides
- Son
- Woman
- Christ
- Budaeus
- Jews
- Popery
- Satan
- Bethlehem
- Author
- Father
- Divinity
- Hence
- What
- Messiah
- Thus
- Law
- Whenever
- Temple
- Why
- Thai
- Church
- Scripture
- And
- Accordingly
- But
- First
- Secondly
- Thirdly
- Nestorius
- Him
- Josephus
- Prophet
- For
- Herod
- Ant
- Although
- Gospel
- Observe
- Evangelist
- Pharisees
- Nicodemus
- Rabbi
- Verily
Book directory Open the 66-book reader directory Use this when you need a specific book. The passage reader above stays first.
Choose a book and open the reader.
Each card opens chapter 1 for that canonical book. The directory is here for navigation, not as the first thing a visitor has to read.
Examples: Genesis, Psalms, Gospels, prophets, Romans, Revelation.
Genesis
Rendered chapters 1–50 are mapped to the public reader path for Genesis. Use this card to open chapter 1 and move directly into the study surface.
Exodus
Rendered chapters 1–40 are mapped to the public reader path for Exodus. Use this card to open chapter 1 and move directly into the study surface.
Leviticus
Rendered chapters 1–27 are mapped to the public reader path for Leviticus. Use this card to open chapter 1 and move directly into the study surface.
Numbers
Rendered chapters 1–36 are mapped to the public reader path for Numbers. Use this card to open chapter 1 and move directly into the study surface.
Deuteronomy
Rendered chapters 1–34 are mapped to the public reader path for Deuteronomy. Use this card to open chapter 1 and move directly into the study surface.
Joshua
Rendered chapters 1–24 are mapped to the public reader path for Joshua. Use this card to open chapter 1 and move directly into the study surface.
Judges
Rendered chapters 1–21 are mapped to the public reader path for Judges. Use this card to open chapter 1 and move directly into the study surface.
Ruth
Rendered chapters 1–4 are mapped to the public reader path for Ruth. Use this card to open chapter 1 and move directly into the study surface.
1 Samuel
Rendered chapters 1–31 are mapped to the public reader path for 1 Samuel. Use this card to open chapter 1 and move directly into the study surface.
2 Samuel
Rendered chapters 1–24 are mapped to the public reader path for 2 Samuel. Use this card to open chapter 1 and move directly into the study surface.
1 Kings
Rendered chapters 1–22 are mapped to the public reader path for 1 Kings. Use this card to open chapter 1 and move directly into the study surface.
2 Kings
Rendered chapters 1–25 are mapped to the public reader path for 2 Kings. Use this card to open chapter 1 and move directly into the study surface.
1 Chronicles
Rendered chapters 1–29 are mapped to the public reader path for 1 Chronicles. Use this card to open chapter 1 and move directly into the study surface.
2 Chronicles
Rendered chapters 1–36 are mapped to the public reader path for 2 Chronicles. Use this card to open chapter 1 and move directly into the study surface.
Ezra
Rendered chapters 1–10 are mapped to the public reader path for Ezra. Use this card to open chapter 1 and move directly into the study surface.
Nehemiah
Rendered chapters 1–13 are mapped to the public reader path for Nehemiah. Use this card to open chapter 1 and move directly into the study surface.
Esther
Rendered chapters 1–10 are mapped to the public reader path for Esther. Use this card to open chapter 1 and move directly into the study surface.
Job
Rendered chapters 1–42 are mapped to the public reader path for Job. Use this card to open chapter 1 and move directly into the study surface.
Psalms
Rendered chapters 1–150 are mapped to the public reader path for Psalms. Use this card to open chapter 1 and move directly into the study surface.
Proverbs
Rendered chapters 1–31 are mapped to the public reader path for Proverbs. Use this card to open chapter 1 and move directly into the study surface.
Ecclesiastes
Rendered chapters 1–12 are mapped to the public reader path for Ecclesiastes. Use this card to open chapter 1 and move directly into the study surface.
Song of Solomon
Rendered chapters 1–8 are mapped to the public reader path for Song of Solomon. Use this card to open chapter 1 and move directly into the study surface.
Isaiah
Rendered chapters 1–66 are mapped to the public reader path for Isaiah. Use this card to open chapter 1 and move directly into the study surface.
Jeremiah
Rendered chapters 1–52 are mapped to the public reader path for Jeremiah. Use this card to open chapter 1 and move directly into the study surface.
Lamentations
Rendered chapters 1–5 are mapped to the public reader path for Lamentations. Use this card to open chapter 1 and move directly into the study surface.
Ezekiel
Rendered chapters 1–48 are mapped to the public reader path for Ezekiel. Use this card to open chapter 1 and move directly into the study surface.
Daniel
Rendered chapters 1–12 are mapped to the public reader path for Daniel. Use this card to open chapter 1 and move directly into the study surface.
Hosea
Rendered chapters 1–14 are mapped to the public reader path for Hosea. Use this card to open chapter 1 and move directly into the study surface.
Joel
Rendered chapters 1–3 are mapped to the public reader path for Joel. Use this card to open chapter 1 and move directly into the study surface.
Amos
Rendered chapters 1–9 are mapped to the public reader path for Amos. Use this card to open chapter 1 and move directly into the study surface.
Obadiah
Rendered chapter 1 are mapped to the public reader path for Obadiah. Use this card to open chapter 1 and move directly into the study surface.
Jonah
Rendered chapters 1–4 are mapped to the public reader path for Jonah. Use this card to open chapter 1 and move directly into the study surface.
Micah
Rendered chapters 1–7 are mapped to the public reader path for Micah. Use this card to open chapter 1 and move directly into the study surface.
Nahum
Rendered chapters 1–3 are mapped to the public reader path for Nahum. Use this card to open chapter 1 and move directly into the study surface.
Habakkuk
Rendered chapters 1–3 are mapped to the public reader path for Habakkuk. Use this card to open chapter 1 and move directly into the study surface.
Zephaniah
Rendered chapters 1–3 are mapped to the public reader path for Zephaniah. Use this card to open chapter 1 and move directly into the study surface.
Haggai
Rendered chapters 1–2 are mapped to the public reader path for Haggai. Use this card to open chapter 1 and move directly into the study surface.
Zechariah
Rendered chapters 1–14 are mapped to the public reader path for Zechariah. Use this card to open chapter 1 and move directly into the study surface.
Malachi
Rendered chapters 1–4 are mapped to the public reader path for Malachi. Use this card to open chapter 1 and move directly into the study surface.
Matthew
Rendered chapters 1–28 are mapped to the public reader path for Matthew. Use this card to open chapter 1 and move directly into the study surface.
Mark
Rendered chapters 1–16 are mapped to the public reader path for Mark. Use this card to open chapter 1 and move directly into the study surface.
Luke
Rendered chapters 1–24 are mapped to the public reader path for Luke. Use this card to open chapter 1 and move directly into the study surface.
John
Rendered chapters 1–21 are mapped to the public reader path for John. Use this card to open chapter 1 and move directly into the study surface.
Acts
Rendered chapters 1–28 are mapped to the public reader path for Acts. Use this card to open chapter 1 and move directly into the study surface.
Romans
Rendered chapters 1–16 are mapped to the public reader path for Romans. Use this card to open chapter 1 and move directly into the study surface.
1 Corinthians
Rendered chapters 1–16 are mapped to the public reader path for 1 Corinthians. Use this card to open chapter 1 and move directly into the study surface.
2 Corinthians
Rendered chapters 1–13 are mapped to the public reader path for 2 Corinthians. Use this card to open chapter 1 and move directly into the study surface.
Galatians
Rendered chapters 1–6 are mapped to the public reader path for Galatians. Use this card to open chapter 1 and move directly into the study surface.
Ephesians
Rendered chapters 1–6 are mapped to the public reader path for Ephesians. Use this card to open chapter 1 and move directly into the study surface.
Philippians
Rendered chapters 1–4 are mapped to the public reader path for Philippians. Use this card to open chapter 1 and move directly into the study surface.
Colossians
Rendered chapters 1–4 are mapped to the public reader path for Colossians. Use this card to open chapter 1 and move directly into the study surface.
1 Thessalonians
Rendered chapters 1–5 are mapped to the public reader path for 1 Thessalonians. Use this card to open chapter 1 and move directly into the study surface.
2 Thessalonians
Rendered chapters 1–3 are mapped to the public reader path for 2 Thessalonians. Use this card to open chapter 1 and move directly into the study surface.
1 Timothy
Rendered chapters 1–6 are mapped to the public reader path for 1 Timothy. Use this card to open chapter 1 and move directly into the study surface.
2 Timothy
Rendered chapters 1–4 are mapped to the public reader path for 2 Timothy. Use this card to open chapter 1 and move directly into the study surface.
Titus
Rendered chapters 1–3 are mapped to the public reader path for Titus. Use this card to open chapter 1 and move directly into the study surface.
Philemon
Rendered chapter 1 are mapped to the public reader path for Philemon. Use this card to open chapter 1 and move directly into the study surface.
Hebrews
Rendered chapters 1–13 are mapped to the public reader path for Hebrews. Use this card to open chapter 1 and move directly into the study surface.
James
Rendered chapters 1–5 are mapped to the public reader path for James. Use this card to open chapter 1 and move directly into the study surface.
1 Peter
Rendered chapters 1–5 are mapped to the public reader path for 1 Peter. Use this card to open chapter 1 and move directly into the study surface.
2 Peter
Rendered chapters 1–3 are mapped to the public reader path for 2 Peter. Use this card to open chapter 1 and move directly into the study surface.
1 John
Rendered chapters 1–5 are mapped to the public reader path for 1 John. Use this card to open chapter 1 and move directly into the study surface.
2 John
Rendered chapter 1 are mapped to the public reader path for 2 John. Use this card to open chapter 1 and move directly into the study surface.
3 John
Rendered chapter 1 are mapped to the public reader path for 3 John. Use this card to open chapter 1 and move directly into the study surface.
Jude
Rendered chapter 1 are mapped to the public reader path for Jude. Use this card to open chapter 1 and move directly into the study surface.
Revelation
Rendered chapters 1–22 are mapped to the public reader path for Revelation. Use this card to open chapter 1 and move directly into the study surface.
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What this explorer shows today
The public reader has book-by-book chapter entry points across the 66-book canon. Deeper corpus and provenance details stay on the supporting Bible Data shelves.
Return to Apologetics Bible Use Bible Insights Use Bible Data
Commentary Witness
John 2:1
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
John 2:1
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
Named authorities or texts detected in the witness