4:10 Jesus answered 1 her, “If you had known 2 the gift of God and who it is who said to you, ‘Give me some water 3 to drink,’ you would have asked him, and he would have given you living water.” 4
12:40 “He has blinded their eyes
and hardened their heart, 8
so that they would not see with their eyes
and understand with their heart, 9
and turn to me, 10 and I would heal them.” 11
13:18 “What I am saying does not refer to all of you. I know the ones I have chosen. But this is to fulfill the scripture, 12 ‘The one who eats my bread 13 has turned against me.’ 14
16:25 “I have told you these things in obscure figures of speech; 17 a time 18 is coming when I will no longer speak to you in obscure figures, but will tell you 19 plainly 20 about the Father.
17:6 “I have revealed 21 your name to the men 22 you gave me out of the world. They belonged to you, 23 and you gave them to me, and they have obeyed 24 your word.
1 tn Grk “answered and said to her.”
2 tn Or “if you knew.”
3 tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).
4 tn This is a second class conditional sentence in Greek.
5 tn Grk “Then Jesus said to them.”
6 tn Grk “Yet a little while the light is with you.”
7 sn The warning Walk while you have the light, so that the darkness may not overtake you operates on at least two different levels: (1) To the Jewish people in Jerusalem to whom Jesus spoke, the warning was a reminder that there was only a little time left for them to accept him as their Messiah. (2) To those later individuals to whom the Fourth Gospel was written, and to every person since, the words of Jesus are also a warning: There is a finite, limited time in which each individual has opportunity to respond to the Light of the world (i.e., Jesus); after that comes darkness. One’s response to the Light decisively determines one’s judgment for eternity.
9 tn Or “closed their mind.”
10 tn Or “their mind.”
11 tn 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.
12 sn A quotation from Isa 6:10.
13 tn Grk “But so that the scripture may be fulfilled.”
14 tn Or “The one who shares my food.”
15 tn 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 Ps 41 “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.
17 tn Grk “Jesus said to him.”
18 tn Or “recognized.”
21 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.
22 tn Grk “an hour.”
23 tn Or “inform you.”
24 tn Or “openly.”
25 tn Or “made known,” “disclosed.”
26 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.
27 tn Grk “Yours they were.”
28 tn Or “have kept.”
29 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.
30 tn Or “received.”
31 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.
32 tn Or “truly.”
33 tn Or have come to know.”
33 tn Or “I protected them”; Grk “I kept them.”
34 tn Grk “and guarded them.”
35 tn Or “by your name.”
36 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.
37 tn Grk “the son of destruction” (a Semitic idiom for one appointed for destruction; here it is a reference to Judas).
38 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.
37 tn The translation “will continue to make it known” is proposed by R. E. Brown (John [AB], 2:773).
41 tn Grk “So she ran and came.”