John's Gospel contains several references pointing towards its author being Jewish and hailing from Palestine. > [!NOTE|noicon]+ # Jewish Authorship: > > 1. *References to Jewish Scriptures:* > The author of the Fourth Gospel, through their writing, reveals a deep-seated Jewish identity and an intricate understanding of Jewish beliefs and practices. Evidenced by references to Messianic expectations ([John 1:21](https://www.bible.com/bible/59/JHN.1.21), [4:25](https://www.bible.com/bible/59/JHN.4.25), [14-15](https://www.bible.com/bible/59/JHN.6.14-15), [7:40-44](https://www.bible.com/bible/59/JHN.7.40-44), [12:34-36](https://www.bible.com/bible/59/JHN.12.34-36)), eternal life though the law ([[Hirsch2014-ls]]), the author acknowledges societal attitudes towards women ([John 4:27](https://www.bible.com/bible/59/JHN.4.27)), the importance of religious schools ( [John 7:15](https://www.bible.com/bible/59/JHN.7.15)), and the tension between Jews and Samaritans ([John 4:9](https://www.bible.com/bible/59/JHN.4.9), [John 7:35](https://www.bible.com/bible/59/JHN.7.35)). The narrative is imbued with knowledge of Jewish rituals and customs, such as ceremonial pollution ( [John 18:28](https://www.bible.com/bible/59/JHN.18.28)), the Feast of Tabernacles ( [John 7:8](https://www.bible.com/bible/59/JHN.7.8), [John 8:12](https://www.bible.com/bible/59/JHN.8.12)), marriage feast customs ( [John 2:1-10](https://www.bible.com/bible/59/JHN.2.1-10)), and burial practices ( [John 11:17-44](https://www.bible.com/bible/59/JHN.11.17-44)). Similarly, in [John 7:22](https://www.bible.com/bible/59/JHN.7.22), he refers to the Jewish practice of circumcision being so important that it can override the Sabbath. The author connects events in Jesus' life to Jewish prophetic literature. In [John 12:34](https://www.bible.com/bible/59/JHN.12.34), the crowd's question reflects their knowledge of [Isaiah 9:7](https://www.bible.com/bible/59/ISA.9.7), a prophecy about the Messiah's eternal reign. Furthermore, the Hebrew nature of the author's writing style, evident in vocabulary, sentence structure, symmetry, numerical symbolism, and arrangement of thoughts, is predominantly inspired by the Old Testament ([[Westcott1908-sl]]). > > 4. *Unique Use of Old Testament References:* > The author of the Fourth Gospel demonstrates a distinct approach in using Old Testament references. These references can be categorized into three groups: those that align with the Hebrew text against the Greek Septuagint (LXX), those that differ from both the Hebrew and the LXX, and those that offer free renditions or paraphrases of various passages. In some cases, the author's citations align with the Hebrew text, showcasing an independent understanding or access to the original Hebrew scriptures. Examples of this alignment include references such as[John 19:37](https://www.bible.com/bible/59/JHN.19.37) (cf. [Zechariah 12:10](https://www.bible.com/bible/59/ZEC.12.10)), [John 6:45](https://www.bible.com/bible/59/JHN.6.45) (cf. [Isaiah 54:13](https://www.bible.com/bible/59/ISA.54.13)) and [John 13:18](https://www.bible.com/bible/59/JHN.13.18) (cf. [Psalm 41:9](https://www.bible.com/bible/59/PSA.41.9)). On the other hand, the author also diverges from both the Hebrew and the LXX in certain instances, suggesting a unique perspective or intentional reinterpretation. Notable examples of this divergence can be seen in [John 2:17](https://www.bible.com/bible/59/JHN.2.17) (cf. [Psalm 69:9](https://www.bible.com/bible/59/PSA.69.9)) and [John 12:14-15](https://www.bible.com/bible/59/JHN.12.14-15) (cf.[Zechariah 9:9](https://www.bible.com/bible/59/ZEC.9.9)). Lastly, the author employs free renditions or paraphrases of Old Testament passages, offering original wording or interpretations that do not directly correspond to any specific scriptural text. For instance,[John 19:36](https://www.bible.com/bible/59/JHN.19.36) draws from [Exodus 12:46](https://www.bible.com/bible/59/EXO.12.46) and [Numbers 9:12](https://www.bible.com/bible/59/NUM.9.12) in a manner that does not directly correspond to either passage. Similarly, [John 7:38](https://www.bible.com/bible/59/JHN.7.38) presents an idea that does not have an exact parallel in the Old Testament. The author's references to the Old Testament often align more closely with the Hebrew version than the Greek Septuagint. For example, [John 19:37](https://www.bible.com/bible/59/JHN.19.37) cites [Zechariah 12:10](https://www.bible.com/bible/59/ZEC.12.10) more accurately than the Septuagint version ([[Westcott1908-sl|Brooke Foss Westcott]]). > [!NOTE|noicon]+ # Palestinian Authorship: > 1. *Local Knowledge and Geographical Precision:* The author also displays an intimate connection with Palestine, underscored by detailed knowledge of local geography. Specific locations, such as Bethany beyond the Jordan ([John 1:28](https://www.bible.com/bible/59/JHN.1.28)) and Bethany near Jerusalem ([John 11:18](https://www.bible.com/bible/59/JHN.11.18)), are discerningly distinguished. He also accurately refers to the Sea of Galilee as the Sea of Tiberias ([John 6:1](https://www.bible.com/bible/59/JHN.6.1)). The author's familiarity with Jerusalem's topography is apparent in references to locations like the mention of Aenon near Salim ([John 3:23](https://www.bible.com/bible/59/JHN.3.23)), the pool at [[noauthor_2023-ki|Bethesda]] ([John 5:2](https://www.bible.com/bible/59/JHN.5.2)), the pool of Siloam ([John 9:7](https://www.bible.com/bible/59/JHN.9.7)), the Wadi Kidron ([John 18:1](https://www.bible.com/bible/59/JHN.18.1)), and the Pavement (Gabbatha) with its raised judgment-seat ([John 19:13](https://www.bible.com/bible/59/JHN.19.13)). This precise local knowledge, coupled with the Gospel's independence from the Synoptic Gospels (Matthew, Mark, and Luke), further highlights the author's understanding of local religious and architectural elements. Allusions to the Temple, including its 46 years of construction ([john 2:20](https://www.bible.com/bible/59/JHN.2.20)), mention of the Treasury ([John 8:20](https://www.bible.com/bible/59/JHN.8.20)), and reference to Solomon's Portico ([John 10:22](https://www.bible.com/bible/59/JHN.10.22)), further highlight the author's understanding of local religious and architectural elements. > > 2. *Seasonal and Architectural Details:* In [John 10:23](https://www.bible.com/bible/59/JHN.10.23), the author notes that Jesus walked on the temple's covered walkway during winter. Solomon's Porch, specifically, had an architectural feature on the east side of the temple, a large covered portico supported by rows of columns. This would have provided a significant reprieve from the cold, windy, and potentially rainy weather during the winter months. > > 3. *Distinct Interpretation of the Logos:* The author's interpretation of the concept of the Logos (the Word) is distinct from the widely accepted Alexandrian philosophy. The Gospel portrays the Logos as the divine Will personified in Jesus of Nazareth, emphasizing Jesus as the embodiment of God's intention and purpose. Contrarily, the Alexandrian philosopher Philo viewed the Logos as an abstract representation of divine Reason, separate from specific individuals. The Gospel's numerous parallels with the Qumran documents give way essentially Palestinian origin ([[Morris1995-ys]]), [[Westcott1908-sl]], [[Cullmann1976-ja]])). John's Gospel points to its author being Jewish and from Palestine, demonstrated through the author's deep understanding of Jewish identity, practices, and scriptures. References to Messianic expectations, societal attitudes, religious schools, and Jewish rituals are found throughout, along with a unique use of Old Testament references that sometimes diverge from both the Hebrew and Greek Septuagint versions, indicating an independent understanding or access to original Hebrew scriptures. The author's intimate knowledge of Palestine is evident in the specific and accurate geographical references throughout the Gospel. They detail locations and architectural elements of the Temple, seasonal behavior like walking on the temple's covered walkway during winter, and the depiction of the Logos as the divine Will personified in Jesus, contrasting with the Alexandrian interpretation of the Logos as an abstract representation of divine Reason. The Gospel's parallels with the Qumran documents further support its Palestinian origin.