John 13:1

Washing the Disciples’ Feet

13:1 Just before the Passover feast, Jesus knew that his time ¹  had come to depart ²  from this world to the Father. Having loved his own who were in the world, he now loved them to the very end. ³ 

John 18:37

18:37 Then Pilate said, ⁴  “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 ⁵  my voice.”

John 19:38

Jesus’ Burial

19:38 After this, Joseph of Arimathea, a disciple of Jesus (but secretly, because he feared the Jewish leaders ⁶ ), ⁷  asked Pilate if he could remove the body of Jesus. Pilate ⁸  gave him permission, so he went and took the body away. ⁹ 

John 20:19

Jesus’ Appearance to the Disciples

20:19 On the evening of that day, the first day of the week, the disciples had gathered together ¹⁰  and locked the doors ¹¹  of the place ¹²  because they were afraid of the Jewish leaders. ¹³  Jesus came and stood among them and said to them, “Peace be with you.”

John 21:23

21:23 So the saying circulated ¹⁴  among the brothers and sisters ¹⁵  that this disciple was not going to die. But Jesus did not say to him that he was not going to die, but rather, “If I want him to live ¹⁶  until I come back, ¹⁷  what concern is that of yours?”

[13:1]  ¹ tn Grk “his hour.”

[13:1]  ² tn Grk “that he should depart.” The ἵνα (Jina) clause in Koine Greek frequently encroached on the simple infinitive (for the sake of greater clarity).

[13:1]  ³ tn 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”).

[18:37]  ⁴ tn Grk “said to him.”

[18:37]  ⁵ tn Or “obeys”; Grk “hears.”

[19:38]  ⁷ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially the Pharisees (see John 12:42). See also the note on the phrase “Jewish leaders” in v. 7.

[19:38]  ⁸ sn This is a parenthetical note by the author.

[19:38]  ⁹ tn Grk “And Pilate.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[19:38]  ¹⁰ tn Grk “took away his body.”

[20:19]  ¹⁰ tn Although the words “had gathered together” are omitted in some of the earliest and best mss, they are nevertheless implied, and have thus been included in the translation.

[20:19]  ¹¹ tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.

[20:19]  ¹² tn Grk “where they were.”

[20:19]  ¹³ 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.

[21:23]  ¹³ tn Grk “went out.”

[21:23]  ¹⁴ tn Grk “the brothers,” but here the term refers to more than just the immediate disciples of Jesus (as it does in 20:17). Here, as R. E. Brown notes (John [AB], 2:1110), it refers to Christians of the Johannine community (which would include both men and women).

[21:23]  ¹⁵ tn Grk “to stay” or “to remain”; but since longevity is the issue in the context, “to live” conveys the idea more clearly.

[21:23]  ¹⁶ tn The word “back” is supplied to clarify the meaning.