John 16:32

16:32 Look, a time ¹  is coming – and has come – when you will be scattered, each one to his own home, ²  and I will be left alone. ³  Yet ⁴  I am not alone, because my Father ⁵  is with me.

John 11:52

11:52 and not for the Jewish nation ⁶  only, ⁷  but to gather together ⁸  into one the children of God who are scattered.) ⁹ 

John 13:9

13:9 Simon Peter said to him, “Lord, wash ¹⁰  not only my feet, but also my hands and my head!”

John 17:20

Jesus Prays for Believers Everywhere

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 

John 8:29

8:29 And the one who sent me is with me. He has not left me alone, ¹⁴  because I always do those things that please him.”

John 17:3

17:3 Now this ¹⁵  is eternal life ¹⁶  – that they know you, the only true God, and Jesus Christ, ¹⁷  whom you sent.

John 5:18

5:18 For this reason the Jewish leaders ¹⁸  were trying even harder to kill him, because not only was he breaking the Sabbath, but he was also calling God his own Father, thus making himself equal with God.

John 12:9

12:9 Now a large crowd of Judeans ¹⁹  learned ²⁰  that Jesus ²¹  was there, and so they came not only because of him ²²  but also to see Lazarus whom he had raised from the dead.

[16:32]  ¹ tn Grk “an hour.”

[16:32]  ² 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]  ³ 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]  ⁴ tn Grk “And” (but with some contrastive force).

[16:32]  ⁵ tn Grk “the Father.”

[11:52]  ⁶ tn See the note on the word “nation” in the previous verse.

[11:52]  ⁷ sn The author in his comment expands the prophecy to include the Gentiles (not for the Jewish nation only), a confirmation that the Fourth Gospel was directed, at least partly, to a Gentile audience. There are echoes of Pauline concepts here (particularly Eph 2:11-22) in the stress on the unity of Jew and Gentile.

[11:52]  ⁸ tn Grk “that he might gather together.”

[11:52]  ⁹ sn This is a parenthetical note by the author.

[13:9]  ¹¹ tn The word “wash” is not in the Greek text, but is implied. Here it is supplied to improve the English style by making Peter’s utterance a complete sentence.

[17:20]  ¹⁶ tn Or “I do not pray.”

[17:20]  ¹⁷ 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]  ¹⁸ tn Grk “their word.”

[8:29]  ²¹ tn That is, “he has not abandoned me.”

[17:3]  ²⁶ 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]  ²⁷ 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]  ²⁸ tn Or “and Jesus the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[5:18]  ³¹ tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.

[12:9]  ³⁶ tn Grk “of the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e), the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the residents of Jerusalem and the surrounding area who by this time had heard about the resurrection of Lazarus and were curious to see him.

[12:9]  ³⁷ tn Grk “knew.”

[12:9]  ³⁸ tn Grk “he”; normal English clause structure specifies the referent first and substitutes the pronoun in subsequent references to the same individual, so the referent (Jesus) has been specified here.

[12:9]  ³⁹ tn Grk “Jesus”; normal English clause structure specifies the referent first and substitutes the pronoun in subsequent references to the same individual, so the pronoun (“him”) has been substituted here.