Yohanes 16:1--18:40
Konteks16:1 “I have told you all these things so that you will not fall away. 1 16:2 They will put you out of 2 the synagogue, 3 yet a time 4 is coming when the one who kills you will think he is offering service to God. 5 16:3 They 6 will do these things because they have not known the Father or me. 7 16:4 But I have told you these things 8 so that when their time 9 comes, you will remember that I told you about them. 10
“I did not tell you these things from the beginning because I was with you. 11 16:5 But now I am going to the one who sent me, 12 and not one of you is asking me, ‘Where are you going?’ 13 16:6 Instead your hearts are filled with sadness 14 because I have said these things to you. 16:7 But I tell you the truth, it is to your advantage that I am going away. For if I do not go away, the Advocate 15 will not come to you, but if I go, I will send him to you. 16:8 And when he 16 comes, he will prove the world wrong 17 concerning sin and 18 righteousness and 19 judgment – 16:9 concerning sin, because 20 they do not believe in me; 21 16:10 concerning righteousness, 22 because 23 I am going to the Father and you will see me no longer; 16:11 and concerning judgment, 24 because 25 the ruler of this world 26 has been condemned. 27
16:12 “I have many more things to say to you, 28 but you cannot bear 29 them now. 16:13 But when he, 30 the Spirit of truth, comes, he will guide 31 you into all truth. 32 For he will not speak on his own authority, 33 but will speak whatever he hears, and will tell you 34 what is to come. 35 16:14 He 36 will glorify me, 37 because he will receive 38 from me what is mine 39 and will tell it to you. 40 16:15 Everything that the Father has is mine; that is why I said the Spirit 41 will receive from me what is mine 42 and will tell it to you. 43 16:16 In a little while you 44 will see me no longer; again after a little while, you 45 will see me.” 46
16:17 Then some of his disciples said to one another, “What is the meaning of what he is saying, 47 ‘In a little while you 48 will not see me; again after a little while, you 49 will see me,’ and, ‘because I am going to the Father’?” 50 16:18 So they kept on repeating, 51 “What is the meaning of what he says, 52 ‘In a little while’? 53 We do not understand 54 what he is talking about.” 55
16:19 Jesus could see 56 that they wanted to ask him about these things, 57 so 58 he said to them, “Are you asking 59 each other about this – that I said, ‘In a little while you 60 will not see me; again after a little while, you 61 will see me’? 16:20 I tell you the solemn truth, 62 you will weep 63 and wail, 64 but the world will rejoice; you will be sad, 65 but your sadness will turn into 66 joy. 16:21 When a woman gives birth, she has distress 67 because her time 68 has come, but when her child is born, she no longer remembers the suffering because of her joy that a human being 69 has been born into the world. 70 16:22 So also you have sorrow 71 now, but I will see you again, and your hearts will rejoice, and no one will take your joy away from you. 72 16:23 At that time 73 you will ask me nothing. I tell you the solemn truth, 74 whatever you ask the Father in my name he will give you. 75 16:24 Until now you have not asked for anything in my name. Ask and you will receive it, 76 so that your joy may be complete.
16:25 “I have told you these things in obscure figures of speech; 77 a time 78 is coming when I will no longer speak to you in obscure figures, but will tell you 79 plainly 80 about the Father. 16:26 At that time 81 you will ask in my name, and I do not say 82 that I will ask the Father on your behalf. 16:27 For the Father himself loves you, because you have loved me and have believed that I came from God. 83 16:28 I came from the Father and entered into the world, but in turn, 84 I am leaving the world and going back to the Father.” 85
16:29 His disciples said, “Look, now you are speaking plainly 86 and not in obscure figures of speech! 87 16:30 Now we know that you know everything 88 and do not need anyone 89 to ask you anything. 90 Because of this 91 we believe that you have come from God.”
16:31 Jesus replied, 92 “Do you now believe? 16:32 Look, a time 93 is coming – and has come – when you will be scattered, each one to his own home, 94 and I will be left alone. 95 Yet 96 I am not alone, because my Father 97 is with me. 16:33 I have told you these things so that in me you may have peace. In the world you have trouble and suffering, 98 but take courage 99 – I have conquered the world.” 100
17:1 When Jesus had finished saying these things, he looked upward 101 to heaven 102 and said, “Father, the time 103 has come. Glorify your Son, so that your 104 Son may glorify you – 17:2 just as you have given him authority over all humanity, 105 so that he may give eternal life to everyone you have given him. 106 17:3 Now this 107 is eternal life 108 – that they know you, the only true God, and Jesus Christ, 109 whom you sent. 17:4 I glorified you on earth by completing 110 the work you gave me to do. 111 17:5 And now, Father, glorify me at your side 112 with the glory I had with you before the world was created. 113
17:6 “I have revealed 114 your name to the men 115 you gave me out of the world. They belonged to you, 116 and you gave them to me, and they have obeyed 117 your word. 17:7 Now they understand 118 that everything 119 you have given me comes from you, 17:8 because I have given them the words you have given me. They 120 accepted 121 them 122 and really 123 understand 124 that I came from you, and they believed that you sent me. 17:9 I am praying 125 on behalf of them. I am not praying 126 on behalf of the world, but on behalf of those you have given me, because they belong to you. 127 17:10 Everything 128 I have belongs to you, 129 and everything you have belongs to me, 130 and I have been glorified by them. 131 17:11 I 132 am no longer in the world, but 133 they are in the world, and I am coming to you. Holy Father, keep them safe 134 in your name 135 that you have given me, so that they may be one just as we are one. 136 17:12 When I was with them I kept them safe 137 and watched over them 138 in your name 139 that you have given me. Not one 140 of them was lost except the one destined for destruction, 141 so that the scripture could be fulfilled. 142 17:13 But now I am coming to you, and I am saying these things in the world, so they may experience 143 my joy completed 144 in themselves. 17:14 I have given them your word, 145 and the world has hated them, because they do not belong to the world, 146 just as I do not belong to the world. 147 17:15 I am not asking you to take them out of the world, but that you keep them safe 148 from the evil one. 149 17:16 They do not belong to the world 150 just as I do not belong to the world. 151 17:17 Set them apart 152 in the truth; your word is truth. 17:18 Just as you sent me into the world, so I sent them into the world. 153 17:19 And I set myself apart 154 on their behalf, 155 so that they too may be truly set apart. 156
17:20 “I am not praying 157 only on their behalf, but also on behalf of those who believe 158 in me through their testimony, 159 17:21 that they will all be one, just as you, Father, are in me and I am in you. I pray 160 that they will be in us, so that the world will believe that you sent me. 17:22 The glory 161 you gave to me I have given to them, that they may be one just as we are one – 17:23 I in them and you in me – that they may be completely one, 162 so that the world will know that you sent me, and you have loved them just as you have loved me.
17:24 “Father, I want those you have given me to be with me where I am, 163 so that they can see my glory that you gave me because you loved me before the creation of the world 164 . 17:25 Righteous Father, even if the world does not know you, I know you, and these men 165 know that you sent me. 17:26 I made known your name to them, and I will continue to make it known, 166 so that the love you have loved me with may be in them, and I may be in them.”
18:1 When he had said these things, 167 Jesus went out with his disciples across the Kidron Valley. 168 There was an orchard 169 there, and he and his disciples went into it. 18:2 (Now Judas, the one who betrayed him, knew the place too, because Jesus had met there many times 170 with his disciples.) 171 18:3 So Judas obtained a squad of soldiers 172 and some officers of the chief priests and Pharisees. 173 They came to the orchard 174 with lanterns 175 and torches and weapons.
18:4 Then Jesus, because he knew everything that was going to happen to him, 176 came and asked them, “Who are you looking for?” 177 18:5 They replied, 178 “Jesus the Nazarene.” He told them, “I am he.” (Now Judas, the one who betrayed him, was standing there with them.) 179 18:6 So when Jesus 180 said to them, “I am he,” they retreated 181 and fell to the ground. 182 18:7 Then Jesus 183 asked them again, “Who are you looking for?” And they said, “Jesus the Nazarene.” 18:8 Jesus replied, 184 “I told you that I am he. If you are looking for 185 me, let these men 186 go.” 187 18:9 He said this 188 to fulfill the word he had spoken, 189 “I have not lost a single one of those whom you gave me.” 190
18:10 Then Simon Peter, who had a sword, pulled it out and struck the high priest’s slave, 191 cutting off his right ear. 192 (Now the slave’s name was Malchus.) 193 18:11 But Jesus said to Peter, “Put your sword back into its sheath! Am I not to drink the cup that the Father has given me?” 194
18:12 Then the squad of soldiers 195 with their commanding officer 196 and the officers of the Jewish leaders 197 arrested 198 Jesus and tied him up. 199 18:13 They 200 brought him first to Annas, for he was the father-in-law of Caiaphas, who was high priest that year. 201 18:14 (Now it was Caiaphas who had advised 202 the Jewish leaders 203 that it was to their advantage that one man die for the people.) 204
18:15 Simon Peter and another disciple followed them as they brought Jesus to Annas. 205 (Now the other disciple 206 was acquainted with the high priest, and he went with Jesus into the high priest’s courtyard.) 207 18:16 But Simon Peter was left standing outside by the door. So the other disciple who was acquainted with the high priest came out and spoke to the slave girl who watched the door, 208 and brought Peter inside. 18:17 The girl 209 who was the doorkeeper said to Peter, “You’re not one of this man’s disciples too, are you?” 210 He replied, 211 “I am not.” 18:18 (Now the slaves 212 and the guards 213 were standing around a charcoal fire they had made, warming themselves because it was cold. 214 Peter also was standing with them, warming himself.) 215
18:19 While this was happening, 216 the high priest questioned Jesus about his disciples and about his teaching. 217 18:20 Jesus replied, 218 “I have spoken publicly to the world. I always taught in the synagogues 219 and in the temple courts, 220 where all the Jewish people 221 assemble together. I 222 have said nothing in secret. 18:21 Why do you ask me? Ask those who heard what I said. 223 They 224 know what I said.” 18:22 When Jesus 225 had said this, one of the high priest’s officers who stood nearby struck him on the face and said, 226 “Is that the way you answer the high priest?” 18:23 Jesus replied, 227 “If I have said something wrong, 228 confirm 229 what is wrong. 230 But if I spoke correctly, why strike me?” 18:24 Then Annas sent him, still tied up, 231 to Caiaphas the high priest. 232
18:25 Meanwhile Simon Peter was standing in the courtyard 233 warming himself. They said to him, “You aren’t one of his disciples too, are you?” 234 Peter 235 denied it: “I am not!” 18:26 One of the high priest’s slaves, 236 a relative of the man whose ear Peter had cut off, 237 said, “Did I not see you in the orchard 238 with him?” 239 18:27 Then Peter denied it again, and immediately a rooster crowed. 240
18:28 Then they brought Jesus from Caiaphas to the Roman governor’s residence. 241 (Now it was very early morning.) 242 They 243 did not go into the governor’s residence 244 so they would not be ceremonially defiled, but could eat the Passover meal. 18:29 So Pilate came outside to them and said, “What accusation 245 do you bring against this man?” 246 18:30 They replied, 247 “If this man 248 were not a criminal, 249 we would not have handed him over to you.” 250
18:31 Pilate told them, 251 “Take him yourselves and pass judgment on him 252 according to your own law!” 253 The Jewish leaders 254 replied, 255 “We cannot legally put anyone to death.” 256 18:32 (This happened 257 to fulfill the word Jesus had spoken when he indicated 258 what kind of death he was going to die. 259 )
18:33 So Pilate went back into the governor’s residence, 260 summoned Jesus, and asked him, “Are you the king of the Jews?” 261 18:34 Jesus replied, 262 “Are you saying this on your own initiative, 263 or have others told you about me?” 18:35 Pilate answered, “I am not a Jew, am I? 264 Your own people 265 and your chief priests handed you over 266 to me. What have you done?”
18:36 Jesus replied, “My kingdom is not from this world. If my kingdom were from this world, my servants would be fighting to keep me from being 267 handed over 268 to the Jewish authorities. 269 But as it is, 270 my kingdom is not from here.” 18:37 Then Pilate said, 271 “So you are a king!” Jesus replied, “You say that I am a king. For this reason I was born, and for this reason I came into the world – to testify to the truth. Everyone who belongs to the truth listens to 272 my voice.” 18:38 Pilate asked, 273 “What is truth?” 274
When he had said this he went back outside to the Jewish leaders 275 and announced, 276 “I find no basis for an accusation 277 against him. 18:39 But it is your custom that I release one prisoner 278 for you at the Passover. 279 So do you want me to release for you the king of the Jews?” 18:40 Then they shouted back, 280 “Not this man, 281 but Barabbas!” 282 (Now Barabbas was a revolutionary. 283 ) 284
[16:1] 1 tn Grk “so that you will not be caused to stumble.”
[16:1] 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
[16:2] 2 tn Or “expel you from.”
[16:2] 3 sn See the note on synagogue in 6:59.
[16:2] 5 sn Jesus now refers not to the time of his return to the Father, as he has frequently done up to this point, but to the disciples’ time of persecution. They will be excommunicated from Jewish synagogues. There will even be a time when those who kill Jesus’ disciples will think that they are offering service to God by putting the disciples to death. Because of the reference to service offered to God, it is almost certain that Jewish opposition is intended here in both cases rather than Jewish opposition in the first instance (putting the disciples out of synagogues) and Roman opposition in the second (putting the disciples to death). Such opposition materializes later and is recorded in Acts: The stoning of Stephen in 7:58-60 and the slaying of James the brother of John by Herod Agrippa I in Acts 12:2-3 are notable examples.
[16:3] 6 tn 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.
[16:3] 7 sn Ignorance of Jesus and ignorance of the Father are also linked in 8:19; to know Jesus would be to know the Father also, but since the world does not know Jesus, neither does it know his Father. The world’s ignorance of the Father is also mentioned in 8:55, 15:21, and 17:25.
[16:4] 8 tn 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.
[16:4] 10 tn The words “about them” are not in the Greek text, but are implied.
[16:4] 11 sn This verse serves as a transition between the preceding discussion of the persecutions the disciples will face in the world after the departure of Jesus, and the following discussion concerning the departure of Jesus and the coming of the Spirit-Paraclete. Jesus had not told the disciples these things from the beginning because he was with them.
[16:5] 12 sn Now the theme of Jesus’ impending departure is resumed (I am going to the one who sent me). It will also be mentioned in 16:10, 17, and 28. Jesus had said to his opponents in 7:33 that he was going to the one who sent him; in 13:33 he had spoken of going where the disciples could not come. At that point Peter had inquired where he was going, but it appears that Peter did not understand Jesus’ reply at that time and did not persist in further questioning. In 14:5 Thomas had asked Jesus where he was going.
[16:5] 13 sn Now none of the disciples asks Jesus where he is going, and the reason is given in the following verse: They have been overcome with sadness as a result of the predictions of coming persecution that Jesus has just spoken to them in 15:18-25 and 16:1-4a. Their shock at Jesus’ revelation of coming persecution is so great that none of them thinks to ask him where it is that he is going.
[16:6] 14 tn Or “distress” or “grief.”
[16:7] 15 tn 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.
[16:8] 16 tn Grk “when that one.”
[16:8] 17 tn 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.
[16:8] 18 tn Grk “and concerning.”
[16:8] 19 tn Grk “and concerning.”
[16:9] 20 tn 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.
[16:9] 21 sn Here (v. 9) the world is proven guilty concerning sin, and the reason given is their refusal to believe in Jesus. In 3:19 the effect of Jesus coming into the world as the Light of the world was to provoke judgment, by forcing people to choose up sides for or against him, and they chose darkness rather than light. In 12:37, at the very end of Jesus’ public ministry in John’s Gospel, people were still refusing to believe in him.
[16:10] 22 tn 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).
[16:11] 24 sn The world is proven wrong concerning judgment, because the ruler of this world has been judged. Jesus’ righteousness before the Father, as proven by his return to the Father, his glorification, constitutes a judgment against Satan. This is parallel to the judgment of the world which Jesus provokes in 3:19-21: Jesus’ presence in the world as the Light of the world provokes the judgment of those in the world, because as they respond to the light (either coming to Jesus or rejecting him) so are they judged. That judgment is in a sense already realized. So it is here, where the judgment of Satan is already realized in Jesus’ glorification. This does not mean that Satan does not continue to be active in the world, and to exercise some power over it, just as in 3:19-21 the people in the world who have rejected Jesus and thus incurred judgment continue on in their opposition to Jesus for a time. In both cases the judgment is not immediately executed. But it is certain.
[16:11] 26 sn The ruler of this world is a reference to Satan.
[16:12] 28 sn In what sense does Jesus have many more things to say to the disciples? Does this imply the continuation of revelation after his departure? This is probably the case, especially in light of v. 13 and following, which describe the work of the Holy Spirit in guiding the disciples into all truth. Thus Jesus was saying that he would continue to speak (to the twelve, at least) after his return to the Father. He would do this through the Holy Spirit whom he was going to send. It is possible that an audience broader than the twelve is addressed, and in the Johannine tradition there is evidence that later other Christians (or perhaps, professed Christians) claimed to be recipients of revelation through the Spirit-Paraclete (1 John 4:1-6).
[16:12] 29 tn Or (perhaps) “you cannot accept.”
[16:13] 32 sn Three important points must be noted here. (1) When the Holy Spirit comes, he will guide the disciples into all truth. What Jesus had said in 8:31-32, “If you continue to follow my teaching you are really my disciples, and you will know the truth, and the truth will set you free,” will ultimately be realized in the ongoing ministry of the Holy Spirit to the disciples after Jesus’ departure. (2) The things the Holy Spirit speaks to them will not be things which originate from himself (he will not speak on his own authority), but things he has heard. This could be taken to mean that no new revelation is involved, as R. E. Brown does (John [AB], 2:714-15). This is a possible but not a necessary inference. The point here concerns the source of the things the Spirit will say to the disciples and does not specifically exclude originality of content. (3) Part at least of what the Holy Spirit will reveal to the disciples will concern what is to come, not just fuller implications of previous sayings of Jesus and the like. This does seem to indicate that at least some new revelation is involved. But the Spirit is not the source or originator of these things – Jesus is the source, and he will continue to speak to his disciples through the Spirit who has come to indwell them. This does not answer the question, however, whether these words are addressed to all followers of Jesus, or only to his apostles. Different modern commentators will answer this question differently. Since in the context of the Farewell Discourse Jesus is preparing the twelve to carry on his ministry after his departure, it is probably best to take these statements as specifically related only to the twelve. Some of this the Holy Spirit does directly for all believers today; other parts of this statement are fulfilled through the apostles (e.g., in giving the Book of Revelation the Spirit speaks through the apostles to the church today of things to come). One of the implications of this is that a doctrine does not have to be traced back to an explicit teaching of Jesus to be authentic; all that is required is apostolic authority.
[16:13] 33 tn Grk “speak from himself.”
[16:13] 34 tn Or will announce to you.”
[16:13] 35 tn Grk “will tell you the things to come.”
[16:14] 37 tn Or “will honor me.”
[16:14] 38 tn Or “he will take.”
[16:14] 39 tn 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.
[16:14] 40 tn Or “will announce it to you.”
[16:15] 41 tn Grk “I said he”; the referent (the Spirit) has been specified in the translation for clarity.
[16:15] 42 tn 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.
[16:15] 43 tn Or “will announce it to you.”
[16:16] 44 tn Grk “A little while, and you.”
[16:16] 45 tn Grk “and again a little while, and you.”
[16:16] 46 sn The phrase after a little while, you will see me is sometimes taken to refer to the coming of the Holy Spirit after Jesus departs, but (as at 14:19) it is much more probable that it refers to the postresurrection appearances of Jesus to the disciples. There is no indication in the context that the disciples will see Jesus only with “spiritual” sight, as would be the case if the coming of the Spirit is in view.
[16:17] 47 tn Grk “What is this that he is saying to us.”
[16:17] 48 tn Grk “A little while, and you.”
[16:17] 49 tn Grk “and again a little while, and you.”
[16:17] 50 sn These fragmentary quotations of Jesus’ statements are from 16:16 and 16:10, and indicate that the disciples heard only part of what Jesus had to say to them on this occasion.
[16:18] 51 tn Grk “they kept on saying.”
[16:18] 52 tn Grk “What is this that he says.”
[16:18] 53 tn 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.
[16:18] 54 tn Or “we do not know.”
[16:18] 55 tn Grk “what he is speaking.”
[16:19] 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.
[16:19] 57 tn 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.
[16:19] 58 tn Καί (kai) has been translated as “so” here to indicate the following statement is a result of Jesus’ observation in v. 19a.
[16:19] 59 tn Grk “inquiring” or “seeking.”
[16:19] 60 tn Grk “A little while, and you.”
[16:19] 61 tn Grk “and again a little while, and you.”
[16:20] 62 tn Grk “Truly, truly, I say to you.”
[16:20] 63 tn Or “wail,” “cry.”
[16:20] 66 tn Grk “will become.”
[16:21] 67 sn The same word translated distress here has been translated sadness in the previous verse (a wordplay that is not exactly reproducible in English).
[16:21] 69 tn Grk “that a man” (but in a generic sense, referring to a human being).
[16:21] 70 sn Jesus now compares the situation of the disciples to a woman in childbirth. Just as the woman in the delivery of her child experiences real pain and anguish (has distress), so the disciples will also undergo real anguish at the crucifixion of Jesus. But once the child has been born, the mother’s anguish is turned into joy, and she forgets the past suffering. The same will be true of the disciples, who after Jesus’ resurrection and reappearance to them will forget the anguish they suffered at his death on account of their joy.
[16:22] 72 sn An allusion to Isa 66:14 LXX, which reads: “Then you will see, and your heart will be glad, and your bones will flourish like the new grass; and the hand of the
[16:23] 73 tn Grk “And in that day.”
[16:23] 74 tn Grk “Truly, truly, I say to you.”
[16:23] 75 sn This statement is also found in John 15:16.
[16:24] 76 tn The word “it” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
[16:25] 77 tn 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.
[16:25] 79 tn Or “inform you.”
[16:26] 81 tn Grk “In that day.”
[16:26] 82 tn Grk “I do not say to you.”
[16:27] 83 tc A number of early
[16:28] 84 tn Or “into the world; again.” Here πάλιν (palin) functions as a marker of contrast, with the implication of a sequence.
[16:28] 85 sn The statement I am leaving the world and going to the Father is a summary of the entire Gospel of John. It summarizes the earthly career of the Word made flesh, Jesus of Nazareth, on his mission from the Father to be the Savior of the world, beginning with his entry into the world as he came forth from God and concluding with his departure from the world as he returned to the Father.
[16:29] 87 tn Or “not in parables.” or “not in metaphors.”
[16:29] 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).
[16:30] 88 tn Grk “all things.”
[16:30] 89 tn Grk “and have no need of anyone.”
[16:30] 90 tn The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
[16:31] 92 tn Grk “Jesus answered them.”
[16:32] 94 tn 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.
[16:32] 95 sn The proof of Jesus’ negative evaluation of the disciples’ faith is now given: Jesus foretells their abandonment of him at his arrest, trials, and crucifixion (I will be left alone). This parallels the synoptic accounts in Matt 26:31 and Mark 14:27 when Jesus, after the last supper and on the way to Gethsemane, foretold the desertion of the disciples as a fulfillment of Zech 13:7: “Strike the shepherd, and the sheep will be scattered.” Yet although the disciples would abandon Jesus, he reaffirmed that he was not alone, because the Father was still with him.
[16:32] 96 tn Grk “And” (but with some contrastive force).
[16:32] 97 tn Grk “the Father.”
[16:33] 98 tn 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.
[16:33] 99 tn Or “but be courageous.”
[16:33] 100 tn Or “I am victorious over the world,” or “I have overcome the world.”
[16:33] 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. 17 are addressed not to the disciples but to his Father, as he prays for the consecration of the disciples.
[17:1] 101 tn Grk “he raised his eyes” (an idiom).
[17:1] 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.
[17:1] 102 tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.
[17:1] 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.
[17:1] 104 tc The better witnesses (א B C* W 0109 0301) have “the Son” (ὁ υἱός, Jo Juios) here, while the majority (C3 L Ψ Ë13 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.
[17:1] tn Grk “the Son”; “your” has been added here for English stylistic reasons.
[17:2] 105 tn Or “all people”; Grk “all flesh.”
[17:2] 106 tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”
[17:3] 107 tn 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.
[17:3] 108 sn This is eternal life. The author here defines eternal life for the readers, although it is worked into the prayer in such a way that many interpreters do not regard it as another of the author’s parenthetical comments. It is not just unending life in the sense of prolonged duration. Rather it is a quality of life, with its quality derived from a relationship with God. Having eternal life is here defined as being in relationship with the Father, the one true God, and Jesus Christ whom the Father sent. Christ (Χριστός, Cristos) is not characteristically attached to Jesus’ name in John’s Gospel; it occurs elsewhere primarily as a title and is used with Jesus’ name only in 1:17. But that is connected to its use here: The statement here in 17:3 enables us to correlate the statement made in 1:18 of the prologue, that Jesus has fully revealed what God is like, with Jesus’ statement in 10:10 that he has come that people might have life, and have it abundantly. These two purposes are really one, according to 17:3, because (abundant) eternal life is defined as knowing (being in relationship with) the Father and the Son. The only way to gain this eternal life, that is, to obtain this knowledge of the Father, is through the Son (cf. 14:6). Although some have pointed to the use of know (γινώσκω, ginwskw) here as evidence of Gnostic influence in the Fourth Gospel, there is a crucial difference: For John this knowledge is not intellectual, but relational. It involves being in relationship.
[17:3] 109 tn Or “and Jesus the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[17:4] 110 tn 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.
[17:4] 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).
[17:4] 111 tn Grk “the work that you gave to me so that I may do it.”
[17:5] 112 tn 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.
[17:5] 113 tn Grk “before the world was.” The word “created” is not in the Greek text but is implied.
[17:5] 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.
[17:6] 114 tn Or “made known,” “disclosed.”
[17:6] 115 tn 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.
[17:6] 116 tn Grk “Yours they were.”
[17:7] 118 tn Or “they have come to know,” or “they have learned.”
[17:7] 119 tn Grk “all things.”
[17:8] 120 tn 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.
[17:8] 122 tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
[17:8] 124 tn Or have come to know.”
[17:9] 125 tn Grk “I am asking.”
[17:9] 126 tn Grk “I am not asking.”
[17:9] 127 tn Or “because they are yours.”
[17:10] 128 tn 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.
[17:10] 129 tn Or “Everything I have is yours.”
[17:10] 130 tn Or “everything you have is mine.”
[17:10] 131 tn Or “I have been honored among them.”
[17:10] 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.
[17:11] 132 tn 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.
[17:11] 133 tn The context indicates that this should be translated as an adversative or contrastive conjunction.
[17:11] 134 tn Or “protect them”; Grk “keep them.”
[17:11] 135 tn Or “by your name.”
[17:11] 136 tn The second repetition of “one” is implied, and is supplied here for clarity.
[17:12] 137 tn Or “I protected them”; Grk “I kept them.”
[17:12] 138 tn Grk “and guarded them.”
[17:12] 139 tn Or “by your name.”
[17:12] 140 tn 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.
[17:12] 141 tn Grk “the son of destruction” (a Semitic idiom for one appointed for destruction; here it is a reference to Judas).
[17:12] 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.
[17:12] 142 sn A possible allusion to Ps 41:9 or Prov 24:22 LXX. The exact passage is not specified here, but in John 13:18, Ps 41:9 is explicitly quoted by Jesus with reference to the traitor, suggesting that this is the passage to which Jesus refers here. The previous mention of Ps 41:9 in John 13:18 probably explains why the author felt no need for an explanatory parenthetical note here. It is also possible that the passage referred to here is Prov 24:22 LXX, where in the Greek text the phrase “son of destruction” appears.
[17:13] 143 tn Grk “they may have.”
[17:13] 144 tn Or “fulfilled.”
[17:14] 145 tn Or “your message.”
[17:14] 146 tn Grk “because they are not of the world.”
[17:14] 147 tn Grk “just as I am not of the world.”
[17:15] 148 tn Or “that you protect them”; Grk “that you keep them.”
[17:15] 149 tn 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.
[17:16] 150 tn 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.
[17:16] 151 tn Grk “just as I am not of the world.”
[17:17] 152 tn Or “Consecrate them” or “Sanctify them.”
[17:17] 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).
[17:18] 153 sn Jesus now compared the mission on which he was sending the disciples to his own mission into the world, on which he was sent by the Father. As the Father sent Jesus into the world (cf. 3:17), so Jesus now sends the disciples into the world to continue his mission after his departure. The nature of this prayer for the disciples as a consecratory prayer is now emerging: Jesus was setting them apart for the work he had called them to do. They were, in a sense, being commissioned.
[17:19] 154 tn Or “I sanctify.”
[17:19] 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).
[17:19] 155 tn Or “for their sake.”
[17:19] 156 tn Or “they may be truly consecrated,” or “they may be truly sanctified.”
[17:20] 157 tn Or “I do not pray.”
[17:20] 158 tn 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).
[17:20] 159 tn Grk “their word.”
[17:21] 160 tn The words “I pray” are repeated from the first part of v. 20 for clarity.
[17:22] 161 tn 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.
[17:23] 162 tn Or “completely unified.”
[17:24] 163 tn Grk “the ones you have given me, I want these to be where I am with me.”
[17:24] 164 tn Grk “before the foundation of the world.”
[17:25] 165 tn 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).
[17:26] 166 tn The translation “will continue to make it known” is proposed by R. E. Brown (John [AB], 2:773).
[18:1] 167 sn When he had said these things appears to be a natural transition at the end of the Farewell Discourse (the farewell speech of Jesus to his disciples in John 13:31-17:26, including the final prayer in 17:1-26). The author states that Jesus went out with his disciples, a probable reference to their leaving the upper room where the meal and discourse described in chaps. 13-17 took place (although some have seen this only as a reference to their leaving the city, with the understanding that some of the Farewell Discourse, including the concluding prayer, was given en route, cf. 14:31). They crossed the Kidron Valley and came to a garden, or olive orchard, identified in Matt 26:36 and Mark 14:32 as Gethsemane. The name is not given in Luke’s or John’s Gospel, but the garden must have been located somewhere on the lower slopes of the Mount of Olives.
[18:1] 168 tn 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).
[18:2] 171 sn This is a parenthetical note by the author.
[18:3] 172 tn 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.
[18:3] 173 tn 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 7:32ff. 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.
[18:3] sn See the note on Pharisees in 1:24.
[18:3] 174 tn The words “to the orchard” are not in the Greek text but are repeated from v. 1 for clarity.
[18:3] 175 tn 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.
[18:3] 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).
[18:4] 176 tn Grk “knowing all things that were coming upon him.”
[18:4] 177 tn Grk “Whom do you seek?”
[18:5] 178 tn Grk “They answered.”
[18:5] 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].”
[18:5] 179 sn This is a parenthetical note by the author. Before he states the response to Jesus’ identification of himself, the author inserts a parenthetical note that Judas, again identified as the one who betrayed him (cf. 18:2), was standing with the group of soldiers and officers of the chief priests. Many commentators have considered this to be an awkward insertion, but in fact it heightens considerably the dramatic effect of the response to Jesus’ self-identification in the following verse, and has the added effect of informing the reader that along with the others the betrayer himself ironically falls down at Jesus’ feet (18:6).
[18:6] 180 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:6] 181 tn Grk “moved back” (but here a fairly rapid movement is implied).
[18:6] 182 sn When Jesus said to those who came to arrest him “I am,” they retreated and fell to the ground. L. Morris says that “it is possible that those in front recoiled from Jesus’ unexpected advance, so that they bumped those behind them, causing them to stumble and fall” (John [NICNT], 743-44). Perhaps this is what in fact happened on the scene; but the theological significance given to this event by the author implies that more is involved. The reaction on the part of those who came to arrest Jesus comes in response to his affirmation that he is indeed the one they are seeking, Jesus the Nazarene. But Jesus makes this affirmation of his identity using a formula which the reader has encountered before in the Fourth Gospel, e.g., 8:24, 28, 58. Jesus has applied to himself the divine Name of Exod 3:14, “I AM.” Therefore this amounts to something of a theophany which causes even his enemies to recoil and prostrate themselves, so that Jesus has to ask a second time, “Who are you looking for?” This is a vivid reminder to the reader of the Gospel that even in this dark hour, Jesus holds ultimate power over his enemies and the powers of darkness, because he is the one who bears the divine Name.
[18:7] 183 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:8] 184 tn Grk “Jesus answered.”
[18:8] 185 tn Grk “if you are seeking.”
[18:8] 186 tn 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.
[18:8] 187 sn A second time Jesus replied, “I told you that I am he,” identifying himself as the one they are seeking. Jesus also added, “If you are looking for me, let these men go.” Jesus successfully diverted attention from his disciples by getting the soldiers and officers of the chief priests to admit (twice) that it is only him they were after. Even in this hour Jesus still protected and cared for his own, giving himself up on their behalf. By handing himself over to his enemies, Jesus ensured that his disciples went free. From the perspective of the author, this is acting out beforehand what Jesus will actually do for his followers when he goes to the cross.
[18:9] 188 tn 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.
[18:9] 189 sn This expression is similar to John 6:39 and John 17:12.
[18:9] 190 tn 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.
[18:9] 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.
[18:10] 191 tn See the note on the word “slaves” in 4:51.
[18:10] 192 sn The account of the attack on the high priest’s slave contains details which suggest eyewitness testimony. It is also mentioned in all three synoptic gospels, but only John records that the disciple involved was Peter, whose impulsive behavior has already been alluded to (John 13:37). Likewise only John gives the name of the victim, Malchus, who is described as the high priest’s slave. John and Mark (14:47) both use the word ὠτάριον (wtarion, a double diminutive) to describe what was cut off, and this may indicate only part of the right ear (for example, the earlobe).
[18:10] 193 sn This is a parenthetical note by the author.
[18:11] 194 tn 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.
[18:11] 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.
[18:12] 195 tn Grk “a cohort” (but since this was a unit of 600 soldiers, a smaller detachment is almost certainly intended).
[18:12] 196 tn 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.
[18:12] 197 tn 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.
[18:12] 199 tn Or “bound him.”
[18:13] 200 tn Grk “up, and brought.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[18:13] 201 sn Jesus was taken first to Annas. Only the Gospel of John mentions this pretrial hearing before Annas, and that Annas was the father-in-law of Caiaphas, who is said to be high priest in that year. Caiaphas is also mentioned as being high priest in John 11:49. But in 18:15, 16, 19, and 22 Annas is called high priest. Annas is also referred to as high priest by Luke in Acts 4:6. Many scholars have dismissed these references as mistakes on the part of both Luke and John, but as mentioned above, John 11:49 and 18:13 indicate that John knew that Caiaphas was high priest in the year that Jesus was crucified. This has led others to suggest that Annas and Caiaphas shared the high priesthood, but there is no historical evidence to support this view. Annas had been high priest from
[18:14] 202 tn Or “counseled.”
[18:14] 203 tn 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.
[18:14] 204 sn This is a parenthetical note by the author.
[18:15] 205 tn 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.
[18:15] 206 tn Grk “that disciple.”
[18:15] 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.
[18:15] 207 sn This is a parenthetical note by the author.
[18:16] 208 tn 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.
[18:17] 209 tn 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.
[18:17] 210 tn 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?”).
[18:18] 212 tn See the note on the word “slaves” in 4:51.
[18:18] 213 tn That is, the “guards of the chief priests” as distinguished from the household slaves of Annas.
[18:18] 214 tn Grk “because it was cold, and they were warming themselves.”
[18:18] 215 sn This is a parenthetical note by the author.
[18:19] 216 tn 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.
[18:19] 217 sn The nature of this hearing seems to be more that of a preliminary investigation; certainly normal legal procedure was not followed, for no indication is given that any witnesses were brought forth at this point to testify against Jesus. True to what is known of Annas’ character, he was more interested in Jesus’ disciples than in the precise nature of Jesus’ teaching, since he inquired about the followers first. He really wanted to know just how influential Jesus had become and how large a following he had gathered. This was of more concern to Annas that the truth or falsity of Jesus’ teaching.
[18:20] 218 tn Grk “Jesus answered him.”
[18:20] 219 sn See the note on synagogue in 6:59.
[18:20] 220 tn Grk “in the temple.”
[18:20] 221 tn 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.
[18:20] 222 tn 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.
[18:21] 223 tn Grk “Ask those who heard what I said to them.” The words “to them” are not translated since they are redundant in English.
[18:21] 224 tn Grk “Look, these know what I said.”
[18:22] 225 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:22] 226 tn 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.
[18:23] 227 tn Grk “Jesus answered him.”
[18:23] 228 tn Or “something incorrect.”
[18:23] 230 tn Or “incorrect.”
[18:24] 231 tn Or “still bound.”
[18:24] 232 sn Where was Caiaphas the high priest located? Did he have a separate palace, or was he somewhere else with the Sanhedrin? Since Augustine (4th century) a number of scholars have proposed that Annas and Caiaphas resided in different wings of the same palace, which were bound together by a common courtyard through which Jesus would have been led as he was taken from Annas to Caiaphas. This seems a reasonable explanation, although there is no conclusive evidence.
[18:25] 233 tn 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.
[18:25] 234 tn 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?”).
[18:25] 235 tn Grk “That one denied it and said”; the referent of the pronoun (Peter) has been specified in the translation for clarity.
[18:26] 236 tn See the note on the word “slaves” in 4:51.
[18:26] 237 sn This incident is recounted in v. 10.
[18:26] 239 tn This question, prefaced with οὐκ (ouk) in Greek, anticipates a positive answer.
[18:27] 240 tn It seems most likely that this refers to a real rooster crowing, although a number of scholars have suggested that “cockcrow” is a technical term referring to the trumpet call which ended the third watch of the night (from midnight to 3 a.m.). This would then be a reference to the Roman gallicinium (ἀλεκτοροφωνία, alektorofwnia; the term is used in Mark 13:35 and is found in some
[18:27] sn No indication is given of Peter’s emotional state at this third denial (as in Matt 26:74 and Mark 14:71) or that he remembered that Jesus had foretold the denials (Matt 26:75, Mark 14:72 and Luke 22:61), or the bitter remorse Peter felt afterward (Matt 26:75, Mark 14:72, and Luke 22:62).
[18:28] 241 tn Grk “to the praetorium.”
[18:28] 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.
[18:28] 242 sn This is a parenthetical note by the author.
[18:28] 243 tn 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.
[18:28] 244 tn Grk “into the praetorium.”
[18:29] 246 sn In light of the fact that Pilate had cooperated with them in Jesus’ arrest by providing Roman soldiers, the Jewish authorities were probably expecting Pilate to grant them permission to carry out their sentence on Jesus without resistance (the Jews were not permitted to exercise capital punishment under the Roman occupation without official Roman permission, cf. v. 31). They must have been taken somewhat by surprise by Pilate’s question “What accusation do you bring against this man,” because it indicated that he was going to try the prisoner himself. Thus Pilate was regarding the trial before Caiaphas and the Sanhedrin as only an inquiry and their decision as merely an accusation.
[18:30] 247 tn Grk “They answered and said to him.”
[18:30] 248 tn Grk “this one.”
[18:30] 249 tn Or “an evildoer”; Grk “one doing evil.”
[18:30] 250 tn Or “would not have delivered him over.”
[18:31] 251 tn Grk “Then Pilate said to them.”
[18:31] 252 tn Or “judge him.” For the translation “pass judgment on him” see R. E. Brown (John [AB], 2:848).
[18:31] 253 sn Pilate, as the sole representative of Rome in a troubled area, was probably in Jerusalem for the Passover because of the danger of an uprising (the normal residence for the Roman governor was in Caesarea as mentioned in Acts 23:35). At this time on the eve of the feast he would have been a busy and perhaps even a worried man. It is not surprising that he offered to hand Jesus back over to the Jewish authorities to pass judgment on him. It may well be that Pilate realized when no specific charge was mentioned that he was dealing with an internal dispute over some religious matter. Pilate wanted nothing to do with such matters, as the statement “Pass judgment on him according to your own law!” indicates. As far as the author is concerned, this points out who was really responsible for Jesus’ death: The Roman governor Pilate would have had nothing to do with it if he had not been pressured by the Jewish religious authorities, upon whom the real responsibility rested.
[18:31] 254 tn 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.
[18:31] 255 tn Grk “said to him.”
[18:31] 256 tn Grk “It is not permitted to us to kill anyone.”
[18:31] 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.
[18:32] 257 tn The words “This happened” are not in the Greek text but are implied.
[18:32] 258 tn Or “making clear.”
[18:32] 259 sn A reference to John 12:32.
[18:33] 260 tn Grk “into the praetorium.”
[18:33] 261 sn It is difficult to discern Pilate’s attitude when he asked, “Are you the king of the Jews?” Some have believed the remark to be sarcastic or incredulous as Pilate looked at this lowly and humble prisoner: “So you’re the king of the Jews, are you?” Others have thought the Roman governor to have been impressed by Jesus’ regal disposition and dignity, and to have sincerely asked, “Are you really the king of the Jews?” Since it will later become apparent (v. 38) that Pilate considered Jesus innocent (and therefore probably also harmless) an attitude of incredulity is perhaps most likely, but this is far from certain in the absence of clear contextual clues.
[18:34] 262 tn Grk “Jesus answered.”
[18:34] 263 tn Grk “saying this from yourself.”
[18:35] 264 sn Many have seen in Pilate’s reply “I am not a Jew, am I?” the Roman contempt for the Jewish people. Some of that may indeed be present, but strictly speaking, all Pilate affirms is that he, as a Roman, has no firsthand knowledge of Jewish custom or belief. What he knows of Jesus must have come from the Jewish authorities. They are the ones (your own people and your chief priests) who have handed Jesus over to Pilate.
[18:35] 265 tn Or “your own nation.”
[18:35] 266 tn Or “delivered you over.”
[18:36] 267 tn Grk “so that I may not be.”
[18:36] 268 tn Or “delivered over.”
[18:36] 269 tn 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.
[18:37] 271 tn Grk “said to him.”
[18:37] 272 tn Or “obeys”; Grk “hears.”
[18:38] 273 tn Grk “Pilate said.”
[18:38] 274 sn With his reply “What is truth?” Pilate dismissed the matter. It is not clear what Pilate’s attitude was at this point, as in 18:33. He may have been sarcastic, or perhaps somewhat reflective. The author has not given enough information in the narrative to be sure. Within the narrative, Pilate’s question serves to make the reader reflect on what truth is, and that answer (in the narrative) has already been given (14:6).
[18:38] 275 tn 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.
[18:38] 276 tn Grk “said to them.”
[18:38] 277 tn Grk “find no cause.”
[18:39] 278 tn The word “prisoner” is not in the Greek text but is implied.
[18:39] 279 sn Pilate then offered to release Jesus, reminding the Jewish authorities that they had a custom that he release one prisoner for them at the Passover. There is no extra-biblical evidence alluding to the practice. It is, however, mentioned in Matthew and Mark, described either as a practice of Pilate (Mark 15:6) or of the Roman governor (Matt 27:15). These references may explain the lack of extra-biblical attestation: The custom to which Pilate refers here (18:39) is not a permanent one acknowledged by all the Roman governors, but one peculiar to Pilate as a means of appeasement, meant to better relations with his subjects. Such a limited meaning is certainly possible and consistent with the statement here.
[18:40] 280 tn 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.
[18:40] 281 tn Grk “this one.”
[18:40] 282 sn The name Barabbas in Aramaic means “son of abba,” that is, “son of the father,” and presumably the man in question had another name (it may also have been Jesus, according to the textual variant in Matt 27:16, although this is uncertain). For the author this name held ironic significance: The crowd was asking for the release of a man called Barabbas, “son of the father,” while Jesus, who was truly the Son of the Father, was condemned to die instead.
[18:40] 283 tn 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.
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