17:20 “I am not praying 11 only on their behalf, but also on behalf of those who believe 12 in me through their testimony, 13
20:19 On the evening of that day, the first day of the week, the disciples had gathered together 19 and locked the doors 20 of the place 21 because they were afraid of the Jewish leaders. 22 Jesus came and stood among them and said to them, “Peace be with you.” 20:20 When he had said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord. 23
1 tn Grk “And behold he.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
2 tn Grk “Behold my mother and my brothers.”
3 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.
4 tn Or “received.”
5 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.
6 tn Or “truly.”
7 tn Or have come to know.”
8 tn Grk “I am asking.”
9 tn Grk “I am not asking.”
10 tn Or “because they are yours.”
11 tn Or “I do not pray.”
12 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).
13 tn Grk “their word.”
14 tn Grk “Jesus said to her.”
15 tn The words “she told them” are repeated from the first part of the same verse to improve clarity.
16 tn Grk “the things.”
17 tn Grk “he”; the referent (Jesus) is specified in the translation for clarity.
18 tn The first part of Mary’s statement, introduced by ὅτι (Joti), is direct discourse (ἑώρακα τὸν κύριον, Jewraka ton kurion), while the second clause switches to indirect discourse (καὶ ταῦτα εἶπεν αὐτῇ, kai tauta eipen auth). This has the effect of heightening the emphasis on the first part of the statement.
19 tn Although the words “had gathered together” are omitted in some of the earliest and best
20 tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.
21 tn Grk “where they were.”
22 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.
23 sn When the disciples recognized Jesus (now referred to as the Lord, cf. Mary’s words in v. 18) they were suddenly overcome with joy. This was a fulfillment of Jesus’ words to the disciples in the Farewell Discourse (16:20-22) that they would have sorrow while the world rejoiced, but that their sorrow would be turned to lasting joy when they saw him again.