Grk “reclining at the table.” sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.


Or “half a liter”; Grk “a pound” (that is, a Roman pound, about 325 grams or 12 ounces).


Μύρον ( muron ) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The adjective πιστικῆς ( pistikh" ) is difficult with regard to its exact meaning; some have taken it to derive from πίστις ( pistis ) and relate to the purity of the oil of nard. More probably it is something like a brand name, “pistic nard,” the exact significance of which has not been discovered. sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This aromatic oil , if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.


Grk “And she.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί ( kai ) has not been translated here.


Grk “three hundred denarii.” The denarius was a silver coin worth a standard day’s wage, so the value exceeded what a laborer could earn in a year (taking into account Sabbaths and feast days when no work was done).


The words “the money” are not in the Greek text, but are implied (as the proceeds from the sale of the perfumed oil).


Grk “he”; the referent (Judas) has been specified in the translation for clarity.


Grk “a thief, and having the money box.” Dividing the single Greek sentence improves the English style.


Grk “Leave her alone, that for the day of my burial she may keep it.” The construction with ἵνα ( Jina ) is somewhat ambiguous. The simplest way to read it would be, “Leave her alone, that she may keep it for the day of my burial.” This would imply that Mary was going to use the perfumed oil on that day, while vv. 3 and 5 seem to indicate clearly that she had already used it up. Some understand the statement as elliptical: “Leave her alone; (she did this) in order to keep it for the day of my burial.” Another alternative would be an imperatival use of ἵνα with the meaning: “Leave her alone; let her keep it.” The reading of the Byzantine text, which omits the ἵνα and substitutes a perfect tense τετήρηκεν ( tethrhken ), while not likely to be original, probably comes close to the meaning of the text, and that has been followed in this translation.


), or vv. 7-8 ({0250}). The latter two omissions are surely due to errors of sight, while the former can be attributed to D’s sometimes erratic behavior. The verse is secure in light of the overwhelming evidence on its behalf. In the Greek text of this clause, “me” is in emphatic position (the first word in the clause). To convey some impression of the emphasis, an exclamation point is used in the translation.


Grk “of the Jews.” In NT usage the term ᾿Ιουδαῖοι ( Ioudaioi ) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e), the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the residents of Jerusalem and the surrounding area who by this time had heard about the resurrection of Lazarus and were curious to see him.


Grk “knew.”


Grk “he”; normal English clause structure specifies the referent first and substitutes the pronoun in subsequent references to the same individual, so the referent (Jesus) has been specified here.


Grk “Jesus”; normal English clause structure specifies the referent first and substitutes the pronoun in subsequent references to the same individual, so the pronoun (“him”) has been substituted here.


Grk “the Jews.” Here the phrase refers to the residents of Jerusalem who had heard about the resurrection of Lazarus and as a result were embracing Jesus as Messiah. See also the note on the phrase “Judeans” in v. 9 . map For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Grk “And they were shouting.” An ingressive force for the imperfect tense (“they began to shout” or “they started shouting”) is natural in this sequence of events. The conjunction καί ( kai , “and”) is left untranslated to improve the English style.


The expression ῾Ωσαννά ( Jwsanna , literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” As in Mark 11:9 the introductory ὡσαννά is followed by the words of Ps 118:25 , εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου ( euloghmeno" Jo ercomeno" en onomati kuriou ), although in the Fourth Gospel the author adds for good measure καὶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ ( kai Jo basileu" tou Israhl ). In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84. sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.


Grk “Blessed is the one who comes in the name of the Lord, even the King of Israel.” The words “Blessed is” are not repeated in the Greek text, but are repeated in the translation to avoid the awkwardness in English of the ascensive καί ( kai ).


Grk “Do not be afraid, daughter of Zion” (the phrase “daughter of Zion” is an idiom for the inhabitants of Jerusalem: “people of Zion”). The idiom “daughter of Zion” has been translated as “people of Zion” because the original idiom, while firmly embedded in the Christian tradition, is not understandable to most modern English readers.


Or “did not understand these things at first”; Grk “formerly.”


Grk “and that they had done these things,” though the referent is probably indefinite and not referring to the disciples; as such, the best rendering is as a passive (see ExSyn 402-3; R. E. Brown, John [AB], 1:458).


The word “it” is not included in the Greek text. Direct objects in Greek were often omitted when clear from the context.


Grk “he”; the referent (Jesus) has been specified in the translation for clarity.


Grk “and were asking him, saying.” The participle λέγοντες ( legontes ) is redundant in contemporary English and has not been translated here.


Grk “Andrew and Philip”; because a repetition of the proper names would be redundant in contemporary English style, the phrase “they both” has been substituted in the translation.


Grk “Jesus answered them, saying.” The participle λέγων ( legwn ) is redundant in contemporary English and has not been translated here.


Grk “the hour.”


Grk “Truly, truly, I say to you.”


Or “it remains only a single kernel.”


Or “bears.”


Grk “much fruit.”


Or “soul.”


Or “loses.” Although the traditional English translation of ἀπολλύει ( apolluei ) in John 12:25 is “loses,” the contrast with φυλάξει ( fulaxei , “keeps” or “guards”) in the second half of the verse favors the meaning “destroy” here.


Or “keeps.”


As a third person imperative in Greek, ἀκολουθείτω ( akolouqeitw ) is usually translated “let him follow me.” This could be understood by the modern English reader as merely permissive, however (“he may follow me if he wishes”). In this context there is no permissive sense, but rather a command, so the translation “he must follow me” is preferred.


Grk “where I am, there my servant will be too.”


Or “save me.”


Or “this occasion.” sn Father, deliver me from this hour. It is now clear that Jesus’ hour has come – the hour of his return to the Father through crucifixion, death, resurrection, and ascension (see 12:23 ). This will be reiterated in 13:1 and 17:1 . Jesus states (employing words similar to those of Ps 6:4 ) that his soul is troubled. What shall his response to his imminent death be? A prayer to the Father to deliver him from that hour? No, because it is on account of this very hour that Jesus has come. His sacrificial death has always remained the primary purpose of his mission into the world. Now, faced with the completion of that mission, shall he ask the Father to spare him from it? The expected answer is no.


Or “this occasion.”


Or “from the sky” (see note on 1:32 ).


“It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.


“The voice” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.


Grk “Others said, “An angel has spoken to him.” The direct discourse in the second half of v. 29 was converted to indirect discourse in the translation to maintain the parallelism with the first half of the verse, which is better in keeping with English style.


Grk “Jesus answered and said.”


Or “for my sake.”


Or “will be thrown out.” This translation regards the future passive ἐκβληθήσεται ( ekblhqhsetai ) as referring to an event future to the time of speaking. sn The phrase driven out must refer to Satan’s loss of authority over this world. This must be in principle rather than in immediate fact, since 1 John 5:19 states that the whole world (still) lies in the power of the evil one (a reference to Satan). In an absolute sense the reference is proleptic. The coming of Jesus’ hour (his crucifixion, death, resurrection, and exaltation to the Father) marks the end of Satan’s domain and brings about his defeat, even though that defeat has not been ultimately worked out in history yet and awaits the consummation of the age.


Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).


Grk “Then the crowd answered him.”


Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”). sn See the note on Christ in 1:20 .


Probably an allusion to Ps 89:35-37 . It is difficult to pinpoint the passage in the Mosaic law to which the crowd refers. The ones most often suggested are Ps 89:36-37 , Ps 110:4 , Isa 9:7 , Ezek 37:25 , and Dan 7:14 . None of these passages are in the Pentateuch per se , but “law” could in common usage refer to the entire OT (compare Jesus’ use in John 10:34 ). Of the passages mentioned, Ps 89:36-37 is the most likely candidate. This verse speaks of David’s “seed” remaining forever. Later in the same psalm, v. 51 speaks of the “anointed” (Messiah), and the psalm was interpreted messianically in both the NT ( Acts 13:22 , Rev 1:5, 3:14 ) and in the rabbinic literature ( Genesis Rabbah 97).


Grk “And how”; the conjunction καί ( kai , “and”) has been left untranslated here for improved English style.


Grk “Then Jesus said to them.”


Grk “Yet a little while the light is with you.”


The idiom “sons of light” means essentially “people characterized by light,” that is, “people of God.” sn The expression sons of light refers to men and women to whom the truth of God has been revealed and who are therefore living according to that truth, thus, “people of God.”


Grk “he”; the referent (Jesus) has been specified in the translation for clarity.


Or “done.”


Or “message.”


Grk “who said.”


“The arm of the Lord” is an idiom for “God’s great power” (as exemplified through Jesus’ miraculous signs). This response of unbelief is interpreted by the author as a fulfillment of the prophetic words of Isaiah ( Isa 53:1 ). The phrase ὁ βραχίων κυρίου ( Jo braciwn kuriou ) is a figurative reference to God’s activity and power which has been revealed in the sign-miracles which Jesus has performed (compare the previous verse).


Or “closed their mind.”


Or “their mind.”


One could also translate στραφῶσιν ( strafwsin ) as “repent” or “change their ways,” but both of these terms would be subject to misinterpretation by the modern English reader. The idea is one of turning back to God, however. The words “to me” are not in the Greek text, but are implied.


Grk “his”; the referent (Christ) has been specified in the translation for clarity. The referent supplied here is “Christ” rather than “Jesus” because it involves what Isaiah saw. It is clear that the author presents Isaiah as having seen the preincarnate glory of Christ, which was the very revelation of the Father (see John 1:18 ; John 14:9 ). sn Because he saw Christ ’ s glory. The glory which Isaiah saw in Isa 6:3 was the glory of Yahweh (typically rendered as “Lord” in the OT). Here John speaks of the prophet seeing the glory of Christ since in the next clause and spoke about him , “him” can hardly refer to Yahweh, but must refer to Christ. On the basis of statements like 1:14 in the prologue, the author probably put no great distinction between the two. Since the author presents Jesus as fully God (cf. John 1:1 ), it presents no problem to him to take words originally spoken by Isaiah of Yahweh himself and apply them to Jesus.


The words “Jesus to be the Christ” are not in the Greek text, but are implied (see 9:22 ). As is often the case in Greek, the direct object is omitted for the verb ὡμολόγουν ( Jwmologoun ). Some translators supply an ambiguous “it,” or derive the implied direct object from the previous clause “believed in him” so that the rulers would not confess “their faith” or “their belief.” However, when one compares John 9:22 , which has many verbal parallels to this verse, it seems clear that the content of the confession would have been “Jesus is the Christ (i.e., Messiah).” sn See the note on Christ in 1:20 .


Or “be expelled from.”


Grk “the glory.”


Grk “shouted out and said.”


Grk “And if anyone”; the conjunction καί ( kai , “and”) has been left untranslated here for improved English style.


Or “guard them,” “keep them.”


Or “does not receive.”


Grk “has one who judges him.”


Grk “I have not spoken from myself.”


Grk “has given me commandment.”


Or “his commandment results in eternal life.”


Grk “The things I speak, just as the Father has spoken to me, thus I speak.”


Grk “his hour.”


Grk “that he should depart.” The ἵνα ( Jina ) clause in Koine Greek frequently encroached on the simple infinitive (for the sake of greater clarity).


Or “he now loved them completely,” or “he now loved them to the uttermost” (see John 19:30 ). All of John 13:1 is a single sentence in Greek, although in English this would be unacceptably awkward. At the end of the verse the idiom εἰς τέλος ( eis telos ) was translated literally as “to the end” and the modern equivalents given in the note above, because there is an important lexical link between this passage and John 19:30 , τετέλεσται ( tetelestai , “It is ended”). sn The full extent of Jesus’ love for his disciples is not merely seen in his humble service to them in washing their feet (the most common interpretation of the passage). The full extent of his love for them is demonstrated in his sacrificial death for them on the cross. The footwashing episode which follows then becomes a prophetic act, or acting out beforehand, of his upcoming death on their behalf. The message for the disciples was that they were to love one another not just in humble, self-effacing service, but were to be willing to die for one another. At least one of them got this message eventually, though none understood it at the time (see 1 John 3:16 ).


Or “Supper.” To avoid possible confusion because of different regional English usage regarding the distinction between “dinner” and “supper” as an evening meal, the translation simply refers to “the evening meal.”


Or “that he should hand over.”


Grk “betray him”; the referent (Jesus) has been specified in the translation for clarity.


Grk “Because he knew”; the referent (Jesus) has been specified in the translation for clarity.


Grk “had given all things into his hands.”


Grk “and removed”; the conjunction καί ( kai , “and”) has been left untranslated here for improved English style.


The plural τὰ ἱμάτια ( ta Jimatia ) is probably a reference to more than one garment (cf. John 19:23-24 ). If so, this would indicate that Jesus stripped to a loincloth, like a slave. The translation “outer clothes” is used to indicate that Jesus was not completely naked, since complete nudity would have been extremely offensive to Jewish sensibilities in this historical context.


Grk “taking a towel he girded himself.” Jesus would have wrapped the towel ( λέντιον , lention ) around his waist ( διέζωσεν ἑαυτόν , diezwsen Jeauton ) for use in wiping the disciples’ feet. The term λέντιον is a Latin loanword ( linteum ) which is also found in the rabbinic literature (see BDAG 592 s.v.). It would have been a long piece of linen cloth, long enough for Jesus to have wrapped it about his waist and still used the free end to wipe the disciples’ feet.


Grk “with the towel with which he was girded.”


Grk “He”; the referent (Peter) is specified in the translation for clarity.


Grk “do you wash” or “are you washing.”


Grk “answered and said to him.”


Grk “You do not know.”


Grk “you will know.”


Grk “You will never wash my feet forever.” The negation is emphatic in Greek but somewhat awkward in English. Emphasis is conveyed in the translation by the use of an exclamation point.


Grk “Jesus answered him.”


Or “you have no part in me.”


The word “wash” is not in the Greek text, but is implied. Here it is supplied to improve the English style by making Peter’s utterance a complete sentence.


Grk “Jesus said to him.”


Grk “has no need except to wash his feet.”


Or “entirely.”


The word “disciples” is supplied in English to clarify the plural Greek pronoun and verb. Peter is not the only one Jesus is addressing here.


Grk “he”; the referent (Jesus) has been specified in the translation for clarity.


Grk “Not all of you are.”


Grk “he reclined at the table.” The phrase reflects the normal 1st century Near Eastern practice of eating a meal in a semi-reclining position.


Grk “Do you know.”


Or “rightly.”


Grk “and I am these things.”


Grk “Truly, truly, I say to you.”


See the note on the word “slaves” in 4:51 .


Or “nor is the apostle” (“apostle” means “one who is sent” in Greek).


Grk “If you know.”


Grk “But so that the scripture may be fulfilled.”


Or “The one who shares my food.”


Or “has become my enemy”; Grk “has lifted up his heel against me.” The phrase “to lift up one’s heel against someone” reads literally in the Hebrew of “has made his heel great against me.” There have been numerous interpretations of this phrase, but most likely it is an idiom meaning “has given me a great fall,” “has taken cruel advantage of me,” or “has walked out on me.” Whatever the exact meaning of the idiom, it clearly speaks of betrayal by a close associate. See E. F. F. Bishop, “‘He that eateth bread with me hath lifted up his heel against me’ – Jn xiii.18 (Ps xli.9),” ExpTim 70 (1958-59): 331-33. sn A quotation from Ps 41:9 .


Or (perhaps) “I am certainly telling you this.” According to BDF §12.3 ἀπ᾿ ἄρτι ( ap ’ arti ) should be read as ἀπαρτί ( aparti ), meaning “exactly, certainly.”


Grk “so that you may believe.”


Grk “that I am.” R. E. Brown ( John [AB], 2:555) argues for a nonpredicated ἐγώ εἰμι ( egw eimi ) here, but this is far from certain.


Or “receives,” and so throughout this verse.


Or “greatly troubled.”


Grk “and testified and said.”


Or “will hand me over.”


Grk “uncertain,” “at a loss.” Here two terms, “worried and perplexed,” were used to convey the single idea of the Greek verb ἀπορέω ( aporew ).


Grk “was reclining.” This reflects the normal 1st century practice of eating a meal in a semi-reclining position.


Grk “was reclining in the bosom (or “lap”) of Jesus” (according to both L&N 17.25 and BDAG 65 s.v. ἀνάκειμαι 2 an idiom for taking the place of honor at a meal, but note the similar expression in John 1:18 ). Whether this position or the position to the left of Jesus should be regarded as the position of second highest honor (next to the host, in this case Jesus, who was in the position of highest honor) is debated. F. Prat, “Les places d’honneur chez les Juifs contemporains du Christ” ( RSR 15 [1925]: 512-22), who argued that the table arrangement was that of the Roman triclinium (a U-shaped table with Jesus and two other disciples at the bottom of the U), considered the position to the left of Jesus to be the one of second highest honor. Thus the present translation renders this “a position of honor” without specifying which one (since both of the two disciples to the right and to the left of Jesus would be in positions of honor). Other translations differ as to how they handle the phrase ἐν τῷ κόλπῳ τοῦ ᾿Ιησοῦ ( en tw kolpw tou Ihsou ; “leaning on Jesus’ bosom,” KJV; “lying close to the breast of Jesus,” RSV; “reclining on Jesus’ breast,” NASB; “reclining next to him,” NIV, NRSV) but the symbolic significance of the beloved disciple’s position seems clear. He is close to Jesus and in an honored position. The phrase as an idiom for a place of honor at a feast is attested in the Epistles of Pliny (the Younger) 4.22.4, an approximate contemporary of Paul. sn Note that the same expression translated in a place of honor here ( Grk “in the bosom of”) is used to indicate Jesus’ relationship with the Father in 1:18 .


Grk “to this one”; the referent (the beloved disciple) has been specified in the translation for clarity.


Grk “him”; the referent (Jesus) has been specified in the translation for clarity.


Grk “he”; the referent (the disciple Jesus loved) has been specified in the translation for clarity.


Grk “Jesus answered.”


Grk “after I have dipped it.” The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied.


The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied.


Grk “he”; the referent (Judas) has been specified in the translation for clarity.


Grk “into that one”; the pronoun “he” is more natural English style here. sn This is the only time in the Fourth Gospel that Satan is mentioned by name. Luke 22:3 uses the same terminology of Satan “entering into” Judas but indicates it happened before the last supper at the time Judas made his deal with the authorities. This is not necessarily irreconcilable with John’s account, however, because John 13:2 makes it clear that Judas had already come under satanic influence prior to the meal itself. The statement here is probably meant to indicate that Judas at this point came under the influence of Satan even more completely and finally. It marks the end of a process which, as Luke indicates, had begun earlier.


Grk “Then Jesus said to him.”


Grk “reclining at the table.” The phrase reclining at the table reflects the normal practice in 1st century Near Eastern culture of eating a meal in a semi-reclining position.


Or “knew.”


Grk “he”; the referent (Jesus) has been specified in the translation for clarity.


Grk “to him”; the referent (Judas) has been specified in the translation for clarity.


Grk “telling him, ‘Buy whatever we need for the feast.’” The first clause is direct discourse and the second clause indirect discourse. For smoothness of English style, the first clause has been converted to indirect discourse to parallel the second (the meaning is left unchanged).


Grk “That one”; the referent (Judas) has been specified in the translation for clarity.


Grk “Then when.”


rightly places the words in brackets, indicating doubt as to their authenticity.


Or “immediately.”


Or “You will seek me.”


Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι ( Ioudaioi ) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the residents of Jerusalem in general, or to the Jewish religious leaders in particular, who had sent servants to attempt to arrest Jesus on that occasion ( John 7:33-35 ). The last option is the one adopted in the translation above.


The words “the same” are not in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context.


The ἵνα ( Jina ) clause gives the content of the commandment. This is indicated by a dash in the translation.


Grk “All people,” although many modern translations have rendered πάντες ( pantes ) as “all men” (ASV, RSV, NASB, NIV). While the gender of the pronoun is masculine, it is collective and includes people of both genders.


Grk “Jesus answered him.”


Or “I will die willingly for you.”


Or “Will you die willingly for me?”


Grk “Truly, truly, I say to you.”


Or “Believe in God.” The translation of the two uses of πιστεύετε ( pisteuete ) is difficult. Both may be either indicative or imperative, and as L. Morris points out ( John [NICNT], 637), this results in a bewildering variety of possibilities. To complicate matters further, the first may be understood as a question: “Do you believe in God? Believe also in me.” Morris argues against the KJV translation which renders the first πιστεύετε as indicative and the second as imperative on the grounds that for the writer of the Fourth Gospel, faith in Jesus is inseparable from faith in God. But this is precisely the point that Jesus is addressing in context. He is about to undergo rejection by his own people as their Messiah. The disciples’ faith in him as Messiah and Lord would be cast into extreme doubt by these events, which the author makes clear were not at this time foreseen by the disciples. After the resurrection it is this identification between Jesus and the Father which needs to be reaffirmed (cf. John 20:24-29 ). Thus it seems best to take the first πιστεύετε as indicative and the second as imperative, producing the translation “You believe in God; believe also in me.”


Many interpreters have associated μοναί ( monai ) with an Aramaic word that can refer to a stopping place or resting place for a traveler on a journey. This is similar to one of the meanings the word can have in secular Greek (Pausanius 10.31.7). Origen understood the use here to refer to stations on the road to God. This may well have been the understanding of the Latin translators who translated μονή ( monh ) by mansio , a stopping place. The English translation “mansions” can be traced back to Tyndale, but in Middle English the word simply meant “a dwelling place” (not necessarily large or imposing) with no connotation of being temporary. The interpretation put forward by Origen would have been well suited to Gnosticism, where the soul in its ascent passes through stages during which it is gradually purified of all that is material and therefore evil. It is much more likely that the word μονή should be related to its cognate verb μένω ( menw ), which is frequently used in the Fourth Gospel to refer to the permanence of relationship between Jesus and the Father and/or Jesus and the believer. Thus the idea of a permanent dwelling place, rather than a temporary stopping place, would be in view. Luther’s translation of μοναί by Wohnungen is very accurate here, as it has the connotation of a permanent residence.


, which aligns with the Byzantine, needs to be given some value. At the same time, the scribe of this papyrus was known for freely omitting and adding words, and the fact that the ms was corrected discounts its testimony here. But because the shorter reading is out of character for the Byzantine text, the shorter reading (omitting the ὅτι ) may well be authentic. Internally, the question comes down to whether the shorter reading is more difficult or not. And here, it loses the battle, for it seems to be a clarifying omission (so TCGNT 206). R. E. Brown is certainly right when he states: “all in all, the translation without ὅτι makes the best sense” ( John [AB], 2:620). But this tacitly argues for the authenticity of the word. Thus, on both external and internal grounds, the ὅτι should be regarded as authentic. If the ὅτι ( Joti ) is included (see tc above), there are no less than four possible translations for this sentence: The sentence could be either a question or a statement, and in addition the ὅτι could either indicate content or be causal. How does one determine the best translation? (1) A question here should probably be ruled out because it would imply a previous statement by Jesus that either there are many dwelling places in his Father’s house (if the ὅτι is causal) or he was going off to make a place ready for them (if the ὅτι indicates content). There is no indication anywhere in the Fourth Gospel that Jesus had made such statements prior to this time. So understanding the sentence as a statement is the best option. (2) A statement with ὅτι indicating content is understandable but contradictory. If there were no dwelling places, Jesus would have told them that he was going off to make dwelling places. But the following verse makes clear that Jesus’ departure is not hypothetical but real – he is really going away. So understanding the ὅτι with a causal nuance is the best option. (3) A statement with a causal ὅτι can be understood two ways: (a) “Otherwise I would have told you” is a parenthetical statement, and the ὅτι clause goes with the preceding “There are many dwelling places in my Father’s house.” This would be fairly awkward syntactically, however; it would be much more natural for the ὅτι clause to modify what directly preceded it. (b) “Otherwise I would have told you” is explained by Jesus’ statement that he is going to make ready a place. He makes a logical, necessary connection between his future departure and the reality of the dwelling places in his Father’s house. To sum up, all the possibilities for understanding the verse with the inclusion of ὅτι present some interpretive difficulties, but last option given seems best: “Otherwise, I would have told you, because I am going to make ready a place.” Of all the options it provides the best logical flow of thought in the passage without making any apparent contradictions in the context.


Or “to prepare.”


Or “If not, would I have told you that I am going to prepare a place for you?” What is the meaning of the last clause with or without the ὅτι ? One of the questions that must be answered here is whether or not τόπος ( topos ) is to be equated with μονή ( monh ). In Rev 12:8 τόπος is used to refer to a place in heaven, which would suggest that the two are essentially equal here. Jesus is going ahead of believers to prepare a place for them, a permanent dwelling place in the Father’s house (see the note on this phrase in v. 2 ).


Or “prepare.”


Or “bring you.”


Grk “to myself.”


Grk “said to him.”


Grk “Jesus said to him.”


Or “I am the way, even the truth and the life.”


. As well, the fact that the readings with a second-class condition utilize two different verbs with ἄν in different positions suggests that these readings are secondary. However, it could be argued that the second-class conditions are harder readings in that they speak negatively of the apostles (so K. Aland in TCGNT 207); in this case, the ἐγνώκειτε … ἐγνώκειτε ἄν reading should be given preference. Although a decision is difficult, the first-class condition is to be slightly preferred. In this case Jesus promises the disciples that, assuming they have known him, they will know the Father. Contextually this fits better with the following phrase (v. 7 b) which asserts that “from the present time you know him and have seen him” (cf. John 1:18 ).


Or “and that is enough for us.”


Or “recognized.”


The mutual interrelationship of the Father and the Son ( ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί ἐστιν , egw en tw patri kai Jo pathr en emoi estin ) is something that Jesus expected even his opponents to recognize (cf. John 10:38 ). The question Jesus asks of Philip ( οὐ πιστεύεις , ou pisteuei" ) expects the answer “yes.” Note that the following statement is addressed to all the disciples, however, because the plural pronoun ( ὑμῖν , Jumin ) is used. Jesus says that his teaching (the words he spoke to them all) did not originate from himself, but the Father, who permanently remains ( μένων , menwn ) in relationship with Jesus, performs his works. One would have expected “speaks his words” here rather than “performs his works”; many of the church fathers (e.g., Augustine and Chrysostom) identified the two by saying that Jesus’ words were works. But there is an implicit contrast in the next verse between words and works, and v. 12 seems to demand that the works are real works, not just words. It is probably best to see the two terms as related but not identical; there is a progression in the idea here. Both Jesus’ words (recall the Samaritans’ response in John 4:42 ) and Jesus’ works are revelatory of who he is, but as the next verse indicates, works have greater confirmatory power than words.


Grk “I do not speak from myself.”


Or “does.”


Or “his mighty acts”; Grk “his works.” sn Miraculous deeds is most likely a reference to the miraculous signs Jesus had performed, which he viewed as a manifestation of the mighty acts of God. Those he performed in the presence of the disciples served as a basis for faith (although a secondary basis to their personal relationship to him; see the following verse).


The phrase “but if you do not believe me” contains an ellipsis; the Greek text reads Grk “but if not.” The ellipsis has been filled out (“but if [you do] not [believe me]…”) for the benefit of the modern English reader.


Grk “because of the works.” sn In the context of a proof or basis for belief, Jesus is referring to the miraculous deeds (signs) he has performed in the presence of the disciples.


Grk “Truly, truly, I say to you.”


Or “will do.”


Grk “the works.”


Or “that I do.” sn See the note on miraculous deeds in v. 11 .


Grk “greater works.” sn What are the greater deeds that Jesus speaks of, and how is this related to his going to the Father? It is clear from both John 7:39 and 16:7 that the Holy Spirit will not come until Jesus has departed. After Pentecost and the coming of the Spirit to indwell believers in a permanent relationship, believers would be empowered to perform even greater deeds than those Jesus did during his earthly ministry. When the early chapters of Acts are examined, it is clear that, from a numerical standpoint, the deeds of Peter and the other Apostles surpassed those of Jesus in a single day (the day of Pentecost). On that day more were added to the church than had become followers of Jesus during the entire three years of his earthly ministry. And the message went forth not just in Judea, Samaria, and Galilee, but to the farthest parts of the known world. This understanding of what Jesus meant by “greater deeds” is more probable than a reference to “more spectacular miracles.” Certainly miraculous deeds were performed by the apostles as recounted in Acts, but these do not appear to have surpassed the works of Jesus himself in either degree or number.


Grk “And whatever you ask in my name, I will do it.”


Or “may be praised” or “may be honored.”


Or “will keep.”


Here καί ( kai ) has been translated as “Then” to reflect the implied sequence in the discourse.


Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος ( paraklhto" ). Finding an appropriate English translation for παράκλητος is a very difficult task. No single English word has exactly the same range of meaning as the Greek word. “Comforter,” used by some of the older English versions, appears to be as old as Wycliffe. But today it suggests a quilt or a sympathetic mourner at a funeral. “Counselor” is adequate, but too broad, in contexts like “marriage counselor” or “camp counselor.” “Helper” or “Assistant” could also be used, but could suggest a subordinate rank. “Advocate,” the word chosen for this translation, has more forensic overtones than the Greek word does, although in John 16:5-11 a forensic context is certainly present. Because an “advocate” is someone who “advocates” or supports a position or viewpoint and since this is what the Paraclete will do for the preaching of the disciples, it was selected in spite of the drawbacks.


Or “cannot receive.”


Or “he remains.”


and D were corrected from the present tense to the future. If ἐστιν were the original reading, one would expect a few manuscripts to be corrected to read the present when they originally read the future, but that is not the case. When one considers what the author would have written, the future is on much stronger ground. The immediate context (both in 14:16 and in the chapter as a whole) points to the future, and the theology of the book regards the advent of the Spirit as a decidedly future event (see, e.g., 7:39 and 16:7 ). The present tense could have arisen from an error of sight on the part of some scribes or more likely from an error of thought as scribes reflected upon the present role of the Spirit. Although a decision is difficult, the future tense is most likely authentic. For further discussion on this textual problem, see James M. Hamilton, Jr., “He Is with You and He Will Be in You” (Ph.D. diss., The Southern Baptist Theological Seminary, 2003), 213-20.


Or “leave.”


The entire phrase “abandon you as orphans” could be understood as an idiom meaning, “leave you helpless.”


Grk “Yet a little while, and.”


Grk “will know in that day.” sn At that time could be a reference to the parousia (second coming of Christ). But the statement in 14:19 , that the world will not see Jesus, does not fit. It is better to take this as the postresurrection appearances of Jesus to his disciples (which has the advantage of taking in a little while in v. 19 literally).


Or “keeps.”


Grk “obeys them, that one is the one who loves me.”


Grk “And the one.” Here the conjunction καί ( kai ) has not been translated to improve the English style.


Or “will disclose.”


Grk “(not Iscariot).” The proper noun (Judas) has been repeated for clarity and smoothness in English style. sn This is a parenthetical comment by the author.


Grk “said to him.”


Or “disclose.” sn The disciples still expected at this point that Jesus, as Messiah, was going to reveal his identity as such to the world (cf. 7:4 ).


Grk “answered and said to him.”


Or “will keep.”


Grk “we will come to him and will make our dwelling place with him.” The context here is individual rather than corporate indwelling, so the masculine singular pronoun has been retained throughout v. 23 . It is important to note, however, that the pronoun is used generically here and refers equally to men, women, and children.


Or “does not keep.”


Or “the message.”


Or “while remaining” or “while residing.”


Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος ( paraklhto" ). See the note on the word “Advocate” in v. 16 for a discussion of how this word is translated.


Grk “that one will teach you.” The words “that one” have been omitted from the translation since they are redundant in English.


Grk “all things.”


The pronoun “it” is not in the Greek text, but has been supplied. Direct objects in Greek were often omitted when clear from the context.


Grk “not as the world gives do I give to you.”


Or “distressed or fearful and cowardly.”


Or “You have heard that I said to you.”


Or “you would rejoice.”


Grk “I will no longer speak many things with you.”


Grk “in me he has nothing.”


Or “may learn.”


Grk “But so that the world may know that I love the Father, and just as the Father commanded me, thus I do.” The order of the clauses has been rearranged in the translation to conform to contemporary English style.


Or “the farmer.”


Or “He cuts off.” sn The Greek verb αἴρω ( airw ) can mean “lift up” as well as “take away,” and it is sometimes argued that here it is a reference to the gardener “lifting up” (i.e., propping up) a weak branch so that it bears fruit again. In Johannine usage the word occurs in the sense of “lift up” in 8:59 and 5:8-12 , but in the sense of “remove” it is found in 11:39, 11:48, 16:22, and 17:15 . In context (theological presuppositions aside for the moment) the meaning “remove” does seem more natural and less forced (particularly in light of v. 6 , where worthless branches are described as being “thrown out” – an image that seems incompatible with restoration). One option, therefore, would be to understand the branches which are taken away (v. 2 ) and thrown out (v. 6 ) as believers who forfeit their salvation because of unfruitfulness. However, many see this interpretation as encountering problems with the Johannine teaching on the security of the believer, especially John 10:28-29 . This leaves two basic ways of understanding Jesus’ statements about removal of branches in 15:2 and 15:6 : (1) These statements may refer to an unfaithful (disobedient) Christian, who is judged at the judgment seat of Christ “through fire” (cf. 1 Cor 3:11-15 ). In this case the “removal” of 15:2 may refer (in an extreme case) to the physical death of a disobedient Christian. (2) These statements may refer to someone who was never a genuine believer in the first place (e.g., Judas and the Jews who withdrew after Jesus’ difficult teaching in 6:66 ), in which case 15:6 refers to eternal judgment. In either instance it is clear that 15:6 refers to the fires of judgment (cf. OT imagery in Ps 80:16 and Ezek 15:1-8 ). But view (1) requires us to understand this in terms of the judgment of believers at the judgment seat of Christ. This concept does not appear in the Fourth Gospel because from the perspective of the author the believer does not come under judgment; note especially 3:18, 5:24, 5:29 . The first reference ( 3:18 ) is especially important because it occurs in the context of 3:16-21 , the section which is key to the framework of the entire Fourth Gospel and which is repeatedly alluded to throughout. A similar image to this one is used by John the Baptist in Matt 3:10 , “And the ax is already laid at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire.” Since this is addressed to the Pharisees and Sadducees who were coming to John for baptism, it almost certainly represents a call to initial repentance. More importantly, however, the imagery of being cast into the fire constitutes a reference to eternal judgment, a use of imagery which is much nearer to the Johannine imagery in 15:6 than the Pauline concept of the judgment seat of Christ (a judgment for believers) mentioned above. The use of the Greek verb μένω ( menw ) in 15:6 also supports view (2). When used of the relationship between Jesus and the disciple and/or Jesus and the Father, it emphasizes the permanence of the relationship ( John 6:56, 8:31, 8:35, 14:10 ). The prototypical branch who has not remained is Judas, who departed in 13:30 . He did not bear fruit, and is now in the realm of darkness, a mere tool of Satan. His eternal destiny, being cast into the fire of eternal judgment, is still to come. It seems most likely, therefore, that the branches who do not bear fruit and are taken away and burned are false believers, those who profess to belong to Jesus but who in reality do not belong to him. In the Gospel of John, the primary example of this category is Judas. In 1 John 2:18-19 the “antichrists” fall into the same category; they too may be thought of as branches that did not bear fruit. They departed from the ranks of the Christians because they never did really belong, and their departure shows that they did not belong.


Or “does not yield.”


Grk “And he”; the conjunction καί ( kai , “and”) has been omitted in the translation in keeping with the tendency in contemporary English style to use shorter sentences.


Or “trims”; Grk “cleanses” (a wordplay with “clean” in v. 3 ). Καθαίρει ( kaqairei ) is not the word one would have expected here, but it provides the transition from the vine imagery to the disciples – there is a wordplay (not reproducible in English) between αἴρει ( airei ) and καθαίρει in this verse. While the purpose of the Father in cleansing his people is clear, the precise means by which he does so is not immediately obvious. This will become clearer, however, in the following verse.


Or “that yields.”


Or “Reside.”


Grk “and I in you.” The verb has been repeated for clarity and to conform to contemporary English style, which typically allows fewer ellipses (omitted or understood words) than Greek.


Or “resides.”


While it would be more natural to say “on the vine” (so NAB), the English preposition “in” has been retained here to emphasize the parallelism with the following clause “unless you remain in me.” To speak of remaining “in” a person is not natural English either, but is nevertheless a biblical concept (cf. “in Christ” in Eph 1:3, 4, 6, 7, 11 ).


Or “you reside.”


Or “yields.”


Grk “in him, this one bears much fruit.” The pronoun “this one” has been omitted from the translation because it is redundant according to contemporary English style. sn Many interpret the imagery of fruit here and in 15:2, 4 in terms of good deeds or character qualities, relating it to passages elsewhere in the NT like Matt 3:8 and 7:20 , Rom 6:22 , Gal 5:22 , etc. This is not necessarily inaccurate, but one must remember that for John, to have life at all is to bear fruit, while one who does not bear fruit shows that he does not have the life (once again, conduct is the clue to paternity, as in John 8:41 ; compare also 1 John 4:20 ).


Or “do.”


Or “reside.”


Grk “they gather them up and throw them into the fire, and they are burned.”


Grk “glorified.”


The ἵνα ( Jina ) clause is best taken as substantival in apposition to ἐν τούτῳ ( en toutw ) at the beginning of the verse. The Father is glorified when the disciples bring forth abundant fruit. Just as Jesus has done the works which he has seen his Father doing ( 5:19-29 ) so also will his disciples.


Or “yield.”


B D L Θ 0250 1 565 al ) have the aorist subjunctive γένησθε ( genhsqe ; “[and show that] you are”). The original reading is difficult to determine because the external evidence is fairly evenly divided. On the basis of the external evidence alone the first reading has some credibility because of א and 33, but it is not enough to overthrow the Alexandrian and Western witnesses for the aorist. Some who accept the future indicative see a consecutive (or resultative) sequence between φέρητε ( ferhte ) in the ἵνα ( Jina ) clause and γενήσεσθε , so that the disciples’ bearing much fruit results in their becoming disciples. This alleviates the problem of reading a future indicative within a ἵνα clause (a grammatical solecism that is virtually unattested in Attic Greek), although such infrequently occurs in the NT, particularly in the Apocalypse (cf. Gal 2:4 ; Rev 3:9; 6:4, 11; 8:3; 9:4, 5, 20; 13:12; 14:13; 22:14 ; even here, however, the Byzantine mss , with א occasionally by their side, almost always change the future indicative to an aorist subjunctive). It seems more likely, however, that the second verb (regardless of whether it is read as aorist or future) is to be understood as coordinate in meaning with the previous verb φέρητε (So M. Zerwick, Biblical Greek §342). Thus the two actions are really one and the same: Bearing fruit and being Jesus’ disciple are not two different actions, but a single action. The first is the outward sign or proof of the second – in bearing fruit the disciples show themselves to be disciples indeed (cf. 15:5 ). Thus the translation followed here is, “that you bear much fruit and show that you are my disciples.” As far as the textual reading is concerned, it appears somewhat preferable to accept the aorist subjunctive reading ( γένησθε ) on the basis of better external testimony.


Or “keep.”


Or “kept.”


Grk “These things I have spoken to you.”


Or “one dies willingly.”


See the note on the word “slaves” in 4:51 .


Or “does not know.”


Grk “all things.”


Or “learned.”


Or “and yield.”


Grk “These things.”


Grk “know.”


Grk “it hated me before you.”


Grk “if you were of the world.”


The words “you as” are not in the original but are supplied for clarity.


Grk “because you are not of the world.”


Or “world, therefore.”


Grk “Remember the word that I said to you.”


Or “if they kept.”


Or “they will keep.”


Or “because of.”


Jesus is referring to God as “the one who sent me.”


Grk “they would not have sin” (an idiom). sn Jesus now describes the guilt of the world. He came to these people with both words ( 15:22 ) and sign-miracles ( 15:24 ), yet they remained obstinate in their unbelief, and this sin of unbelief was without excuse. Jesus was not saying that if he had not come and spoken to these people they would be sinless; rather he was saying that if he had not come and spoken to them, they would not be guilty of the sin of rejecting him and the Father he came to reveal. Rejecting Jesus is the one ultimate sin for which there can be no forgiveness, because the one who has committed this sin has at the same time rejected the only cure that exists. Jesus spoke similarly to the Pharisees in 9:41 : “If you were blind, you would have no sin (same phrase as here), but now you say ‘We see’ your sin remains.”


Or “If I had not done.”


Grk “the works.”


Grk “they would not have sin” (an idiom).


The words “the deeds” are supplied to clarify from context what was seen. Direct objects in Greek were often omitted when clear from the context.


Or “But now they have both seen and hated both me and my Father.” It is possible to understand both the “seeing” and the “hating” to refer to both Jesus and the Father, but this has the world “seeing” the Father, which seems alien to the Johannine Jesus. (Some point out John 14:9 as an example, but this is addressed to the disciples, not to the world.) It is more likely that the “seeing” refers to the miraculous deeds mentioned in the first half of the verse. Such an understanding of the first “both – and” construction is apparently supported by BDF §444.3.


The words “this happened” are not in the Greek text but are supplied to complete an ellipsis.


Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος ( paraklhto" ). See the note on the word “Advocate” in John 14:16 for discussion of how this word is translated.


Grk “that one.”


Grk “so that you will not be caused to stumble.” sn In Johannine thought the verb σκανδαλίζω ( skandalizw ) means to trip up disciples and cause them to fall away from Jesus’ company ( John 6:61 , 1 John 2:10 ). Similar usage is found in Didache 16:5, an early Christian writing from around the beginning of the 2nd century a.d. An example of a disciple who falls away is Judas Iscariot. Here and again in 16:4 Jesus gives the purpose for his telling the disciples about coming persecution: He informs them so that when it happens, the disciples will not fall away , which in this context would refer to the confusion and doubt which they would certainly experience when such persecution began. There may have been a tendency for the disciples to expect immediately after Jesus’ victory over death the institution of the messianic kingdom, particularly in light of the turn of events recorded in the early chapters of Acts. Jesus here forestalls such disillusionment for the disciples by letting them know in advance that they will face persecution and even martyrdom as they seek to carry on his mission in the world after his departure. This material has parallels in the Olivet Discourse ( Matt 24-25 ) and the synoptic parallels.


Or “expel you from.”


Grk “an hour.”


Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί ( kai ) has not been translated here.


The first half of v. 4 resumes the statement of 16:1 , ταῦτα λελάληκα ὑμῖν ( tauta lelalhka Jumin ), in a somewhat more positive fashion, omitting the reference to the disciples being caused to stumble.


Grk “their hour.”


The words “about them” are not in the Greek text, but are implied.


Or “distress” or “grief.”


Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος ( paraklhto" ). See the note on the word “Advocate” in John 14:16 for a discussion of how this word is translated.


Grk “when that one.”


Or “will convict the world,” or “will expose the world.” The conjunction περί ( peri ) is used in 16:8-11 in the sense of “concerning” or “with respect to.” But what about the verb ἐλέγχω ( elencw )? The basic meanings possible for this word are (1) “to convict or convince someone of something”; (2) “to bring to light or expose something; and (3) “to correct or punish someone.” The third possibility may be ruled out in these verses on contextual grounds since punishment is not implied. The meaning is often understood to be that the Paraclete will “convince” the world of its error, so that some at least will repent. But S. Mowinckel (“Die Vorstellungen des Spätjudentums vom heiligen Geist als Fürsprecher und der johanneische Paraklet,” ZNW 32 [1933]: 97-130) demonstrated that the verb ἐλέγχω did not necessarily imply the conversion or reform of the guilty party. This means it is far more likely that conviction in something of a legal sense is intended here (as in a trial). The only certainty is that the accused party is indeed proven guilty (not that they will acknowledge their guilt). Further confirmation of this interpretation is seen in John 14:17 where the world cannot receive the Paraclete and in John 3:20 , where the evildoer deliberately refuses to come to the light, lest his deeds be exposed for what they really are (significantly, the verb in John 3:20 is also ἐλέγχω ). However, if one wishes to adopt the meaning “prove guilty” for the use of ἐλέγχω in John 16:8 a difficulty still remains: While this meaning fits the first statement in 16:9 – the world is ‘proven guilty’ concerning its sin of refusing to believe in Jesus – it does not fit so well the second and third assertions in vv. 10-11 . Thus R. E. Brown ( John [AB], 2:705) suggests the more general meaning “prove wrong” which would fit in all three cases. This may be so, but there may also be a developmental aspect to the meaning, which would then shift from v. 9 to v. 10 to v. 11 .


Grk “and concerning.”


Or “that.” It is very difficult to determine whether ὅτι ( Joti ; 3 times in 16:9, 10, 11 ) should be understood as causal or appositional/explanatory: Brown and Bultmann favor appositional or explanatory, while Barrett and Morris prefer a causal sense. A causal idea is preferable here, since it also fits the parallel statements in vv. 10-11 better than an appositional or explanatory use would. In this case Jesus is stating in each instance the reason why the world is proven guilty or wrong by the Spirit-Paraclete.


There are two questions that need to be answered: (1) what is the meaning of δικαιοσύνη ( dikaiosunh ) in this context, and (2) to whom does it pertain – to the world, or to someone else? (1) The word δικαιοσύνη occurs in the Gospel of John only here and in v. 8 . It is often assumed that it refers to forensic justification, as it does so often in Paul’s writings. Thus the answer to question (2) would be that it refers to the world. L. Morris states, “The Spirit shows men (and no-one else can do this) that their righteousness before God depends not on their own efforts but on Christ’s atoning work for them” ( John [NICNT], 699). Since the word occurs so infrequently in the Fourth Gospel, however, the context must be examined very carefully. The ὅτι ( Joti ) clause which follows provides an important clue: The righteousness in view here has to do with Jesus’ return to the Father and his absence from the disciples. It is true that in the Fourth Gospel part of what is involved in Jesus’ return to the Father is the cross, and it is through his substitutionary death that people are justified, so that Morris’ understanding of righteousness here is possible. But more basic than this is the idea that Jesus’ return to the Father constitutes his own δικαιοσύνη in the sense of vindication rather than forensic justification. Jesus had repeatedly claimed oneness with the Father, and his opponents had repeatedly rejected this and labeled him a deceiver, a sinner, and a blasphemer ( John 5:18, 7:12, 9:24, 10:33 , etc.). But Jesus, by his glorification through his return to the Father, is vindicated in his claims in spite of his opponents. In his vindication his followers are also vindicated as well, but their vindication derives from his. Thus one would answer question (1) by saying that in context δικαιοσύνης ( dikaiosunh" ) refers not to forensic justification but vindication, and question (2) by referring this justification/vindication not to the world or even to Christians directly, but to Jesus himself. Finally, how does Jesus’ last statement in v. 10 , that the disciples will see him no more, contribute to this? It is probably best taken as a reference to the presence of the Spirit-Paraclete, who cannot come until Jesus has departed ( 16:7 ). The meaning of v. 10 is thus: When the Spirit-Paraclete comes he will prove the world wrong concerning the subject of righteousness, namely, Jesus’ righteousness which is demonstrated when he is glorified in his return to the Father and the disciples see him no more (but they will have instead the presence of the Spirit-Paraclete, whom the world is not able to receive).


Or “that.”


Or “judged.”


Or (perhaps) “you cannot accept.”


Grk “that one.”


Or “will lead.”


Grk “speak from himself.”


Or will announce to you.”


Grk “will tell you the things to come.”


Grk “That one.”


Or “will honor me.”


Or “he will take.”


The words “what is mine” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.


Or “will announce it to you.”


Grk “I said he”; the referent (the Spirit) has been specified in the translation for clarity.


Grk “A little while, and you.”


Grk “and again a little while, and you.”


Grk “What is this that he is saying to us.”


Grk “they kept on saying.”


Grk “What is this that he says.”


Grk “A little while.” Although the phrase τὸ μικρόν ( to mikron ) in John 16:18 could be translated simply “a little while,” it was translated “in a little while” to maintain the connection to John 16:16 , where it has the latter meaning in context.


Or “we do not know.”


Grk “what he is speaking.”


Grk “knew.” sn Jesus could see. Supernatural knowledge of what the disciples were thinking is not necessarily in view here. Given the disciples’ confused statements in the preceding verses, it was probably obvious to Jesus that they wanted to ask what he meant.


The words “about these things” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.


Καί ( kai ) has been translated as “so” here to indicate the following statement is a result of Jesus’ observation in v. 19 a.


Grk “inquiring” or “seeking.”


Grk “Truly, truly, I say to you.”


Or “wail,” “cry.”


Or “lament.”


Or “sorrowful.”


Grk “will become.”


Grk “her hour.”


Grk “that a man” (but in a generic sense, referring to a human being).


Or “distress.”


Grk “And in that day.”


The word “it” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.


Or “in parables”; or “in metaphors.” There is some difficulty in defining παροιμίαις ( paroimiai" ) precisely: A translation like “parables” does not convey accurately the meaning. BDAG 779-80 s.v. παροιμία suggests in general “ proverb, saw, maxim ,” but for Johannine usage “ veiled saying, figure of speech, in which esp. lofty ideas are concealed.” In the preceding context of the Farewell Discourse, Jesus has certainly used obscure language and imagery at times: John 13:8-11; 13:16; 15:1-17; and 16:21 could all be given as examples. In the LXX this word is used to translate the Hebrew mashal which covers a wide range of figurative speech, often containing obscure or enigmatic elements.


Grk “an hour.”


Or “inform you.”


Or “openly.”


Grk “In that day.”


Grk “I do not say to you.”


Ï ). Although externally πατρός has relatively strong support, it is evidently an assimilation to “I came from the Father” at the beginning of v. 28 , or more generally to the consistent mention of God as Father throughout this chapter ( πατήρ [ pathr , “Father”] occurs eleven times in this chapter, while θεός [ qeos , “God”] occurs only two other times [ 16:2, 30 ]).


Or “into the world; again.” Here πάλιν ( palin ) functions as a marker of contrast, with the implication of a sequence.


Or “not in parables.” or “not in metaphors.” sn How is the disciples’ reply to Jesus now you are speaking plainly and not in obscure figures of speech to be understood? Their claim to understand seems a bit impulsive. It is difficult to believe that the disciples have really understood the full implications of Jesus’ words, although it is true that he spoke to them plainly and not figuratively in 16:26-28 . The disciples will not fully understand all that Jesus has said to them until after his resurrection, when the Holy Spirit will give them insight and understanding ( 16:13 ).


Grk “all things.”


Grk “and have no need of anyone.”


The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.


Or “By this.”


Grk “Jesus answered them.”


Grk “each one to his own”; the word “home” is not in the Greek text but is implied. The phrase “each one to his own” may be completed in a number of different ways: “each one to his own property”; “each one to his own family”; or “each one to his own home.” The last option seems to fit most easily into the context and so is used in the translation.


Grk “And” (but with some contrastive force).


Grk “the Father.”


The one Greek term θλῖψις ( qliyis ) has been translated by an English hendiadys (two terms that combine for one meaning) “trouble and suffering.” For modern English readers “tribulation” is no longer clearly understandable.


Or “but be courageous.”


Or “I am victorious over the world,” or “I have overcome the world.” sn The Farewell Discourse proper closes on the triumphant note I have conquered the world , which recalls 1:5 (in the prologue): “the light shines on in the darkness, but the darkness has not mastered it.” Jesus’ words which follow in chap. are addressed not to the disciples but to his Father, as he prays for the consecration of the disciples.


Grk “he raised his eyes” (an idiom). sn Jesus also looked upward before his prayer in John 11:41 . This was probably a common posture in prayer. According to the parable in Luke 18:13 the tax collector did not feel himself worthy to do this.


Or “to the sky.” The Greek word οὐρανός ( ouranos ) may be translated “sky” or “heaven” depending on the context.


Grk “the hour.” sn The time has come. Jesus has said before that his “hour” had come, both in 12:23 when some Greeks sought to speak with him, and in 13:1 where just before he washed the disciples’ feet. It appears best to understand the “hour” as a period of time starting at the end of Jesus’ public ministry and extending through the passion week, ending with Jesus’ return to the Father through death, resurrection, and exaltation. The “hour” begins as soon as the first events occur which begin the process that leads to Jesus’ death.


33 Ï ) read “your Son also” ( καὶ ὁ υἱὸς σου , kai Jo Juio" sou ), or “your Son” ( ὁ υἱὸς σου ; A D Θ 0250 1 579 pc lat sy); the second corrector of C has καὶ ὁ υἱός (“the Son also”). The longer readings appear to be predictable scribal expansions and as such should be considered secondary. Grk “the Son”; “your” has been added here for English stylistic reasons.


Or “all people”; Grk “all flesh.”


Grk “so that to everyone whom you have given to him, he may give to them eternal life.”


Using αὕτη δέ ( Jauth de ) to introduce an explanation is typical Johannine style; it was used before in John 1:19, 3:19, and 15:12 .


Or “and Jesus the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).


Or “by finishing” or “by accomplishing.” Jesus now states that he has glorified the Father on earth by finishing ( τελειώσας [ teleiwsas ] is best understood as an adverbial participle of means) the work which the Father had given him to do. sn By completing the work. The idea of Jesus being sent into the world on a mission has been mentioned before, significantly in 3:17 . It was even alluded to in the immediately preceding verse here ( 17:3 ). The completion of the “work” the Father had sent him to accomplish was mentioned by Jesus in 4:34 and 5:36 . What is the nature of the “work” the Father has given the Son to accomplish? It involves the Son’s mission to be the Savior of the world, as 3:17 indicates. But this is accomplished specifically through Jesus’ sacrificial death on the cross (a thought implied by the reference to the Father “giving” the Son in 3:16 ). It is not without significance that Jesus’ last word from the cross is “ It is completed ” ( 19:30 ).


Grk “the work that you gave to me so that I may do it.”


Or “in your presence”; Grk “with yourself.” The use of παρά ( para ) twice in this verse looks back to the assertion in John 1:1 that the Word (the Λόγος [ Logos ], who became Jesus of Nazareth in 1:14 ) was with God ( πρὸς τὸν θεόν , pro" ton qeon ). Whatever else may be said, the statement in 17:5 strongly asserts the preexistence of Jesus Christ.


Grk “before the world was.” The word “created” is not in the Greek text but is implied. sn It is important to note that although Jesus prayed for a return to the glory he had at the Father’s side before the world was created , he was not praying for a “de-incarnation.” His humanity which he took on at the incarnation ( John 1:14 ) remains, though now glorified.


Or “made known,” “disclosed.”


Here “men” is retained as a translation for ἀνθρώποις ( anqrwpoi" ) rather than the more generic “people” because in context it specifically refers to the eleven men Jesus had chosen as apostles (Judas had already departed, John 13:30 ). If one understands the referent here to be the broader group of Jesus’ followers that included both men and women, a translation like “to the people” should be used here instead.


Grk “Yours they were.”


Or “have kept.”


Or “they have come to know,” or “they have learned.”


Grk “all things.”


Grk And they.” The conjunction καί ( kai , “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.


Or “received.”


The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.


Or “truly.”


Or have come to know.”


Grk “I am asking.”


Grk “I am not asking.”


Or “because they are yours.”


Grk And all things.” The conjunction καί ( kai , “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.


Or “Everything I have is yours.”


Or “everything you have is mine.”


Or “I have been honored among them.” sn The theme of glory with which Jesus began this prayer in 17:1-5 now recurs. Jesus said that he had been glorified by his disciples, but in what sense was this true? Jesus had manifested his glory to them in all of the sign-miracles which he had performed, beginning with the miracle at the wedding feast in Cana ( 2:11 ). He could now say that he had been glorified by them in the light of what he had already said in vv. 7-8 , that the disciples had come to know that he had come from the Father and been sent by the Father. He would, of course, be glorified by them further after the resurrection, as they carried on his ministry after his departure.


Grk And I.” The conjunction καί ( kai , “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.


The context indicates that this should be translated as an adversative or contrastive conjunction.


Or “protect them”; Grk “keep them.”


Or “by your name.”


The second repetition of “one” is implied, and is supplied here for clarity.


Or “I protected them”; Grk “I kept them.”


Grk “and guarded them.”


Grk And not one.” The conjunction καί ( kai , “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.


Grk “the son of destruction” (a Semitic idiom for one appointed for destruction; here it is a reference to Judas). sn The one destined to destruction refers to Judas. Clearly in John’s Gospel Judas is portrayed as a tool of Satan. He is described as “the devil” in 6:70 . In 13:2 Satan put into Judas’ heart the idea of betraying Jesus, and 13:27 Satan himself entered Judas. Immediately after this Judas left the company of Jesus and the other disciples and went out into the realm of darkness ( 13:30 ). Cf. 2 Thess 2:3 , where this same Greek phrase (“the son of destruction”; see tn above) is used to describe the man through whom Satan acts to rebel against God in the last days.


Grk “they may have.”


Or “fulfilled.”


Or “your message.”


Grk “because they are not of the world.”


Grk “just as I am not of the world.”


Or “that you protect them”; Grk “that you keep them.”


The phrase “the evil one” is a reference to Satan. The genitive noun τοῦ πονηροῦ ( tou ponhrou ) is ambiguous with regard to gender: It may represent the neuter τὸ πονηρόν ( to ponhron ), “that which is evil,” or the masculine ὁ πονηρός ( Jo ponhro" ), “the evil one,” i.e., Satan. In view of the frequent use of the masculine in 1 John 2:13-14, 3:12, and 5:18-19 it seems much more probable that the masculine is to be understood here, and that Jesus is praying for his disciples to be protected from Satan. Cf. BDAG 851 s.v. πονηρός 1.b. β and 1.b. γ .


Grk “they are not of the world.” This is a repetition of the second half of v. 14 . The only difference is in word order: Verse 14 has οὐκ εἰσὶν ἐκ τοῦ κόσμου ( ouk eisin ek tou kosmou ), while here the prepositional phrase is stated first: ἐκ τοῦ κόσμου οὐκ εἰσίν ( ek tou kosmou ouk eisin ). This gives additional emphasis to the idea of the prepositional phrase, i.e., origin, source, or affiliation.


Or “Consecrate them” or “Sanctify them.” sn The Greek word translated set…apart ( ἁγιάζω , Jagiazw ) is used here in its normal sense of being dedicated, consecrated, or set apart. The sphere in which the disciples are to be set apart is in the truth . In 3:21 the idea of “practicing” ( Grk “doing”) the truth was introduced; in 8:32 Jesus told some of his hearers that if they continued in his word they would truly be his disciples, and would know the truth, and the truth would make them free. These disciples who are with Jesus now for the Farewell Discourse have continued in his word (except for Judas Iscariot, who has departed), and they do know the truth about who Jesus is and why he has come into the world ( 17:8 ). Thus Jesus can ask the Father to set them apart in this truth as he himself is set apart, so that they might carry on his mission in the world after his departure (note the following verse).


Or “I sanctify.” sn In what sense does Jesus refer to his own ‘sanctification’ with the phrase I set myself apart ? In 10:36 Jesus referred to himself as “the one whom the Father sanctified and sent into the world,” which seems to look at something already accomplished. Here, however, it is something he does on behalf of the disciples ( on their behalf ) and this suggests a reference to his impending death on the cross. There is in fact a Johannine wordplay here based on slightly different meanings for the Greek verb translated set apart ( ἁγιάζω , Jagiazw ). In the sense it was used in 10:36 of Jesus and in 17:17 and here to refer to the disciples, it means to set apart in the sense that prophets (cf. Jer 1:5 ) and priests ( Exod 40:13 , Lev 8:30 , and 2 Chr 5:11 ) were consecrated (or set apart) to perform their tasks. But when Jesus speaks of setting himself apart (consecrating or dedicating himself) on behalf of the disciples here in 17:19 the meaning is closer to the consecration of a sacrificial animal ( Deut 15:19 ). Jesus is “setting himself apart,” i.e., dedicating himself, to do the will of the Father, that is, to go to the cross on the disciples’ behalf (and of course on behalf of their successors as well).


Or “for their sake.”


Or “they may be truly consecrated,” or “they may be truly sanctified.”


Or “I do not pray.”


Although πιστευόντων ( pisteuontwn ) is a present participle, it must in context carry futuristic force. The disciples whom Jesus is leaving behind will carry on his ministry and in doing so will see others come to trust in him. This will include not only Jewish Christians, but other Gentile Christians who are “not of this fold” ( 10:16 ), and thus Jesus’ prayer for unity is especially appropriate in light of the probability that most of the readers of the Gospel are Gentiles (much as Paul stresses unity between Jewish and Gentile Christians in Eph 2:10-22 ).


Grk “their word.”


The words “I pray” are repeated from the first part of v. 20 for clarity.


Grk And the glory.” The conjunction καί ( kai , “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.


Or “completely unified.”


Grk “the ones you have given me, I want these to be where I am with me.”


Grk “before the foundation of the world.”


The word “men” is not in the Greek text but is implied. The translation uses the word “men” here rather than a more general term like “people” because the use of the aorist verb ἔγνωσαν ( egnwsan ) implies that Jesus is referring to the disciples present with him as he spoke these words (presumably all of them men in the historical context), rather than to those who are yet to believe because of their testimony (see John 17:20 ).


The translation “will continue to make it known” is proposed by R. E. Brown ( John [AB], 2:773).


Grk “the wadi of the Kidron,” or “the ravine of the Kidron” (a wadi is a stream that flows only during the rainy season and is dry during the dry season).


Or “a garden.”


Or “often.”


Grk “a cohort.” The word σπεῖραν ( speiran ) is a technical term for a Roman cohort, normally a force of 600 men (one tenth of a legion). It was under the command of a χιλίαρχος ( ciliarco" , v. 12 ). Because of the improbability of an entire cohort being sent to arrest a single man, some have suggested that σπεῖραν here refers only to a maniple, a force of 200. But the use of the word here does not necessarily mean the entire cohort was present on this mission, but only that it was the cohort which performed the task (for example, saying the fire department put out the fire does not mean that every fireman belonging to the department was on the scene at the time). These Roman soldiers must have been ordered to accompany the servants of the chief priests and Pharisees by Pilate, since they would have been under the direct command of the Roman prefect or procurator. It is not difficult to understand why Pilate would have been willing to assist the Jewish authorities in such a way. With a huge crowd of pilgrims in Jerusalem for the Passover, the Romans would have been especially nervous about an uprising of some sort. No doubt the chief priests and Pharisees had informed Pilate that this man Jesus was claiming to be the Messiah, or in the terms Pilate would understand, king of Israel.


The phrase “officers of the chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:32, 45; 18:3, 12, 18, 22; 19:6 . They are different from the Levites who served as “temple police” according to K. H. Rengstorf ( TDNT 8:540). In John 7:32 ff. these officers had made an unsuccessful attempt to arrest Jesus, and perhaps this is part of the reason why their leaders had made sure they were accompanied by Roman soldiers this time. No more mistakes were to be tolerated. sn See the note on Pharisees in 1:24 .


The words “to the orchard” are not in the Greek text but are repeated from v. 1 for clarity.


These were lamps that had some sort of covering to protect them from wind and rain. In earlier usage the word meant “torch” but by NT times it apparently meant a lamp designed to be used outdoors, so “lantern” is a good contemporary English equivalent. sn Mention of the lanterns and torches suggests a detail remembered by one who was an eyewitness, but in connection with the light/darkness motif of John’s Gospel, it is a vivid reminder that it is night; the darkness has come at last (cf. 13:30 ).


Grk “knowing all things that were coming upon him.”


Grk “Whom do you seek?”


Grk “They answered.” sn The author does not state precisely who from the group of soldiers and temple police replied to Jesus at this point. It may have been the commander of the Roman soldiers, although his presence is not explicitly mentioned until 18:12 . It may also have been one of the officers of the chief priests. To the answer given, “Jesus the Nazarene,” Jesus replies “I am [he].”


Grk “he”; the referent (Jesus) has been specified in the translation for clarity.


Grk “moved back” (but here a fairly rapid movement is implied).


Grk “Jesus answered.”


Grk “if you are seeking.”


The word “men” is not in the Greek text but is implied. The translation uses the word “men” here rather than a more generic word like “people” because in context Jesus referred only to the eleven remaining disciples who were loyal to him and were present at his arrest.


The words “He said this” are not in the Greek text, but are implied. There is an ellipsis in the Greek text that must be supplied for the modern English reader at this point.


Grk “Of the ones whom you gave me, I did not lose one of them.” The order of the clauses has been rearranged to reflect contemporary English style. sn This action of Jesus on behalf of his disciples is interpreted by the author as a fulfillment of Jesus’ own words: “ I have not lost a single one of those whom you gave me .” Here it is Jesus’ own words, rather than the OT scriptures, which are quoted. This same formula will be used by the author again of Jesus’ words in 18:32 , but the verb is used elsewhere in the Fourth Gospel to describe the NT fulfillment of OT passages ( 12:38, 13:18, 15:25, 17:12, 19:24, and 19:36 ). It is a bit difficult to determine the exact referent, since the words of Jesus quoted in this verse are not an exact reproduction of a saying of Jesus elsewhere in John’s Gospel. Although some have identified the saying with John 6:39 , the closest parallel is in 17:12 , where the betrayer, Judas, is specifically excluded. The words quoted here in 18:9 appear to be a free rendition of 17:12 .


See the note on the word “slaves” in 4:51 .


Grk “The cup that the Father has given me to drink, shall I not drink it?” The order of the clauses has been rearranged to reflect contemporary English style. sn Jesus continues with what most would take to be a rhetorical question expecting a positive reply: “ Shall I not drink the cup that the Father has given me? ” The cup is also mentioned in Gethsemane in the synoptics ( Matt 26:39 , Mark 14:36 , and Luke 22:42 ). In connection with the synoptic accounts it is mentioned in Jesus’ prayer; this occurrence certainly complements the synoptic accounts if Jesus had only shortly before finished praying about this. Only here in the Fourth Gospel is it specifically said that the cup is given to Jesus to drink by the Father, but again this is consistent with the synoptic mention of the cup in Jesus’ prayer: It is the cup of suffering which Jesus is about to undergo.


Grk “a cohort” (but since this was a unit of 600 soldiers, a smaller detachment is almost certainly intended).


Grk “their chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος ( ciliarco" ) literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militaris , the military tribune who commanded a cohort of 600 men.


Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι ( Ioudaioi ) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the Jewish leaders, who were named as “chief priests and Pharisees” in John 18:3 .


Or “seized.”


Or “bound him.”


Grk “up, and brought.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


Or “counseled.”


Grk “the Jews.” Here the phrase refers to the Jewish leaders, specifically members of the Sanhedrin (see John 11:49-50 ). See also the note on the phrase “Jewish leaders” in v. 12 .


The words “them as they brought Jesus to Annas” are not in the Greek text, but are supplied to clarify who Peter and the other disciple were following. Direct objects were often omitted in Greek when clear from the context.


Grk “that disciple.” sn Many have associated this unnamed other disciple with the beloved disciple, that is, John son of Zebedee, mainly because the phrase the other disciple which occurs here is also used to describe the beloved disciple in John 20:2, 3, 4, and 8 . Peter is also closely associated with the beloved disciple in 13:23-26, 20:2-10, 21:7, and 21:20-23 . But other identifications have also been proposed, chiefly because v. 16 states that this disciple who was accompanied by Peter was known to the high priest. As C. K. Barrett ( St. John , 525) points out, the term γνωστός ( gnwstos ) is used in the LXX to refer to a close friend (Ps 54:14 LXX [55:14 ET]). This raises what for some is an insurmountable difficulty in identifying the “other disciple” as John son of Zebedee, since how could the uneducated son of an obscure Galilean fisherman be known to such a powerful and influential family in Jerusalem? E. A. Abbott (as quoted in “Notes of Recent Exposition,” ExpTim 25 [1913/14]: 149-50) proposed that the “other disciple” who accompanied Peter was Judas, since he was the one disciple of whom it is said explicitly (in the synoptic accounts) that he had dealings with the high priest. E. A. Tindall (“Contributions and Comments: John xviii.15,” ExpTim 28 [1916/17]: 283-84) suggested the disciple was Nicodemus, who as a member of the Sanhedrin, would have had access to the high priest’s palace. Both of these suggestions, while ingenious, nevertheless lack support from the text of the Fourth Gospel itself or the synoptic accounts. W. Wuellner ( The Meaning of “ Fishers of Men ” [NTL]) argues that the common attitude concerning the low social status and ignorance of the disciples from Galilee may in fact be a misconception. Zebedee is presented in Mark 1:20 as a man wealthy enough to have hired servants, and Mark 10:35-45 presents both of the sons of Zebedee as concerned about status and prestige. John’s mother appears in the same light in Matt 20:20-28 . Contact with the high priestly family in Jerusalem might not be so unlikely in such circumstances. Others have noted the possibility that John came from a priestly family, some of which is based upon a statement in Eusebius ( Ecclesiastical History 3.31.3) quoting Polycrates that John son of Zebedee was a priest. For further information on possible priestly connections among members of John’s family see L. Morris ( John [NICNT], 752, n. 32). None of this is certain, but on the whole it seems most probable that the disciple who accompanied Peter and gained entry into the courtyard for him was John son of Zebedee.


Grk “spoke to the doorkeeper”; her description as a slave girl is taken from the following verse. The noun θυρωρός ( qurwro" ) may be either masculine or feminine, but the article here indicates that it is feminine.


Grk “slave girl.” Since the descriptive term “slave girl” was introduced in the translation in the previous verse, it would be redundant to repeat the full expression here.


Questions prefaced with μή ( mh ) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “are you?”).


Grk “He said.”


That is, the “guards of the chief priests” as distinguished from the household slaves of Annas.


Grk “because it was cold, and they were warming themselves.”


The introductory phrase “While this was happening” is not in the Greek text. It has been supplied in the translation to clarify the alternation of scenes in the narrative for the modern reader.


Grk “Jesus answered him.”


Grk “in the temple.”


Grk “the Jews.” Here the phrase refers to the Jewish people generally, for whom the synagogues and the temple courts in Jerusalem were important public gathering places. See also the note on the phrase “Jewish religious leaders” in v. 12 .


Grk “And I.” The conjunction καί ( kai , “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.


Grk “Ask those who heard what I said to them.” The words “to them” are not translated since they are redundant in English.


Grk “Look, these know what I said.”


Grk “he”; the referent (Jesus) has been specified in the translation for clarity.


Grk “one of the high priest’s servants standing by gave Jesus a strike, saying.” For the translation of ῥάπισμα ( rJapisma ), see L&N 19.4.


Or “something incorrect.”


Grk “testify.”


Or “incorrect.”


Or “still bound.”


The words “in the courtyard” are not in the Greek text. They are supplied for the benefit of the modern reader, to link this scene to the preceding one in John 18:15-18 .


Grk “That one denied it and said”; the referent of the pronoun (Peter) has been specified in the translation for clarity.


See the note on the word “slaves” in 4:51 .


Or “garden.”


This question, prefaced with οὐκ ( ouk ) in Greek, anticipates a positive answer.


Grk “to the praetorium.” sn The permanent residence of the Roman governor of Palestine was in Caesarea ( Acts 23:35 ). The governor had a residence in Jerusalem which he normally occupied only during principal feasts or in times of political unrest. The location of this building in Jerusalem is uncertain, but is probably one of two locations: either (1) the fortress or tower of Antonia, on the east hill north of the temple area, which is the traditional location of the Roman praetorium since the 12th century, or (2) the palace of Herod on the west hill near the present Jaffa Gate. According to Philo ( Embassy 38 [299]) Pilate had some golden shields hung there, and according to Josephus ( J. W. 2.14.8 [2.301], 2.15.5 [2.328]) the later Roman governor Florus stayed there.


Grk “And they.” The conjunction καί ( kai , “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.


Grk “into the praetorium.”


Or “charge.”


Grk “They answered and said to him.”


Grk “this one.”


Or “an evildoer”; Grk “one doing evil.”


Or “would not have delivered him over.”


Grk “Then Pilate said to them.”


Or “judge him.” For the translation “pass judgment on him” see R. E. Brown ( John [AB], 2:848).


Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12 .


Grk “said to him.”


Grk “It is not permitted to us to kill anyone.” sn The historical background behind the statement We cannot legally put anyone to death is difficult to reconstruct. Scholars are divided over whether this statement in the Fourth Gospel accurately reflects the judicial situation between the Jewish authorities and the Romans in 1st century Palestine. It appears that the Roman governor may have given the Jews the power of capital punishment for specific offenses, some of them religious (the death penalty for Gentiles caught trespassing in the inner courts of the temple, for example). It is also pointed out that the Jewish authorities did carry out a number of executions, some of them specifically pertaining to Christians (Stephen, according to Acts 7:58-60 ; and James the Just, who was stoned in the 60s according to Josephus, Ant. 20.9.1 [20.200]). But Stephen’s death may be explained as a result of “mob violence” rather than a formal execution, and as Josephus in the above account goes on to point out, James was executed in the period between two Roman governors, and the high priest at the time was subsequently punished for the action. Two studies by A. N. Sherwin-White ( Roman Society and Roman Law in the New Testament , 1-47; and “The Trial of Christ,” Historicity and Chronology in the New Testament [SPCKTC], 97-116) have tended to support the accuracy of John’s account. He concluded that the Romans kept very close control of the death penalty for fear that in the hands of rebellious locals such power could be used to eliminate factions favorable or useful to Rome. A province as troublesome as Judea would not have been likely to be made an exception to this.


The words “This happened” are not in the Greek text but are implied.


Or “making clear.”


Grk “Jesus answered.”


Grk “saying this from yourself.”


Or “your own nation.”


Or “delivered you over.”


Grk “so that I may not be.”


Or “delivered over.”


Or “the Jewish leaders”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12 . In the translation “authorities” was preferred over “leaders” for stylistic reasons.


Grk “now.”


Or “obeys”; Grk “hears.”


Grk “Pilate said.”


Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12 . The term also occurs in v. 31 , where it is clear the Jewish leaders are in view, because they state that they cannot legally carry out an execution. Although it is likely (in view of the synoptic parallels) that the crowd here in 18:38 was made up not just of the Jewish leaders, but of ordinary residents of Jerusalem and pilgrims who were in Jerusalem for the Passover, nevertheless in John’s Gospel Pilate is primarily in dialogue with the leadership of the nation, who are expressly mentioned in 18:35 and 19:6 .


Grk “said to them.”


Grk “find no cause.”


The word “prisoner” is not in the Greek text but is implied.


Or “they shouted again,” or “they shouted in turn.” On the difficulty of translating πάλιν ( palin ) see BDAG 753 s.v. 5 . It is simplest in the context of John’s Gospel to understand the phrase to mean “they shouted back” as a reply to Pilate’s question.


Grk “this one.”


Or “robber.” It is possible that Barabbas was merely a robber or highwayman, but more likely, given the use of the term ληστής ( lhsth" ) in Josephus and other early sources, that he was a guerrilla warrior or revolutionary leader. See both R. E. Brown ( John [AB], 2:857) and K. H. Rengstorf ( TDNT 4:258) for more information. The word λῃστής was used a number of times by Josephus ( J. W. 2.13.2-3 [2.253-254]) to describe the revolutionaries or guerrilla fighters who, from mixed motives of nationalism and greed, kept the rural districts of Judea in constant turmoil.


Or “had him flogged,” or (traditional), “scourged him.” The verb should be read as causative. Pilate ordered Jesus to be flogged. A Roman governor would not carry out such a sentence in person. BDAG 620 s.v. μαστιγόω 1. states, “If J refers to the ‘verberatio’ given those condemned to death (TMommsen, Röm. Strafrecht 1899, 938f; Jos., Bell. 2, 308; 5, 449), it is odd that Pilate subsequently claims no cause for action (vs. 6); but if the latter statement refers only to the penalty of crucifixion, μ . vs. 1 may be equivalent to παιδεύω (q.v. 2 b γ ) in Lk 23:16, 22 (for μ . of a non-capital offense PFlor I, 61, 61 [85ad]=Mitt-Wilck. II/2, 80 II, 61).” sn This severe flogging was not administered by Pilate himself but his officers, who took Jesus at Pilate’s order and scourged him. The author’s choice of wording here may constitute an allusion to Isa 50:6 , “I gave my back to those who scourge me.” Three forms of corporal punishment were employed by the Romans, in increasing degree of severity: (1) fustigatio (beating), (2) flagellatio (flogging), and (3) verberatio (severe flogging, scourging). The first could be on occasion a punishment in itself, but the more severe forms were part of the capital sentence as a prelude to crucifixion. The most severe, verberatio , is what is indicated here by the Greek verb translated flogged severely ( μαστιγόω , mastigow ). People died on occasion while being flogged this way; frequently it was severe enough to rip a person’s body open or cut muscle and sinew to the bone. It was carried out with a whip that had fragments of bone or pieces of metal bound into the tips.


Grk “And the soldiers.” The conjunction καί ( kai , “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.


Or “wove.”


The words “again and again” are implied by the (iterative) imperfect verb ἤρχοντο ( hrconto ).


Or “Long live the King of the Jews!” sn The greeting used by the soldiers, “ Hail, King of the Jews! ”, is a mockery based on the standard salutation for the Roman emperor, “ Ave, Caesar! ” (“Hail to Caesar!”).


The word “repeatedly” is implied by the (iterative) imperfect verb ἐδιδοσαν ( edidosan ).


Grk “to them.” The words “the Jewish leaders” are supplied from John 18:38 for clarity.


Or “find no basis for an accusation”; Grk “find no cause.”


Grk “He”; the referent (Pilate) has been specified in the translation for clarity.


The word “him” is not in the Greek text. Direct objects were often omitted in Greek when clear from context.


Grk “said to them.” The words “to them” are not translated because they are unnecessary in contemporary English style.


On this use of γάρ ( gar ) used in exclamations and strong affirmations, see BDAG 190 s.v. γάρ 3.


Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι ( Ioudaioi ) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6 ).


Grk “answered him.”


Grk “because he made himself out to be the Son of God.”


Grk “heard this word.”


Grk “became more afraid.”


Grk “into the praetorium.”


Grk “said to him.” The words “to him” are not translated because they are unnecessary in contemporary English style.


Or “the power.”


Grk “know that I have the authority to release you and the authority to crucify you.” Repetition of “the authority” is unnecessarily redundant English style. sn See the note on Crucify in 19:6 .


Or “power.”


Or “who delivered me over to you.” sn The one who handed me over to you appears to be a reference to Judas at first; yet Judas did not deliver Jesus up to Pilate, but to the Jewish authorities. The singular may be a reference to Caiaphas, who as high priest was representative of all the Jewish authorities, or it may be a generic singular referring to all the Jewish authorities directly. In either case the end result is more or less the same.


Grk “has the greater sin” (an idiom). sn Because Pilate had no authority over Jesus except what had been given to him from God, the one who handed Jesus over to Pilate was guilty of greater sin . This does not absolve Pilate of guilt; it simply means his guilt was less than those who handed Jesus over to him, because he was not acting against Jesus out of deliberate hatred or calculated malice, like the Jewish religious authorities. These were thereby guilty of greater sin.


Grk “sought.”


Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6 ). See the note on the phrase “Jewish leaders” in v. 7 .


Grk “shouted out, saying.”


Grk “this one.”


Grk “who makes himself out to be a king.”


Or “the judge’s seat.” sn The judgment seat ( βῆμα , bhma ) was a raised platform mounted by steps and usually furnished with a seat. It was used by officials in addressing an assembly or making official pronouncements, often of a judicial nature.


Grk “in Hebrew.” sn The author does not say that Gabbatha is the Aramaic (or Hebrew) translation for the Greek term Λιθόστρωτον ( Liqostrwton ). He simply points out that in Aramaic (or Hebrew) the place had another name. A number of meanings have been suggested, but the most likely appears to mean “elevated place.” It is possible that this was a term used by the common people for the judgment seat itself, which always stood on a raised platform.


Grk “about the sixth hour.” sn For John, the time was especially important. When the note concerning the hour, about noon , is connected with the day, the day of preparation for the Passover , it becomes apparent that Jesus was going to die on the cross at the very time that the Passover lambs were being slain in the temple courts. Exod 12:6 required that the Passover lamb be kept alive until the 14th Nisan , the eve of the Passover, and then slaughtered by the head of the household at twilight ( Grk “between the two evenings”). By this time the slaughtering was no longer done by the heads of households, but by the priests in the temple courts. But so many lambs were needed for the tens of thousands of pilgrims who came to Jerusalem to celebrate the feast (some estimates run in excess of 100,000 pilgrims) that the slaughter could not be completed during the evening, and so the rabbis redefined “between the two evenings” as beginning at noon, when the sun began to decline toward the horizon. Thus the priests had the entire afternoon of 14th Nisan in which to complete the slaughter of the Passover lambs. According to the Fourth Gospel, this is the time Jesus was dying on the cross.