John 16:6

16:6 Instead your hearts are filled with sadness ¹  because I have said these things to you.

John 16:33

16:33 I have told you these things so that in me you may have peace. In the world you have trouble and suffering, ²  but take courage ³  – I have conquered the world.” ⁴ 

John 19:25-27

19:25 Now standing beside Jesus’ cross were his mother, his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. ⁵  19:26 So when Jesus saw his mother and the disciple whom he loved standing there, he said to his mother, “Woman, ⁶  look, here is your son!” 19:27 He then said to his disciple, “Look, here is your mother!” From that very time ⁷  the disciple took her into his own home.

Mark 14:72

14:72 Immediately a rooster ⁸  crowed a second time. Then ⁹  Peter remembered what Jesus had said to him: “Before a rooster crows twice, you will deny me three times.” And he broke down and wept. ¹⁰ 

Mark 16:10

16:10 She went out and told those who were with him, while they were mourning and weeping.

Luke 22:45

22:45 When ¹¹  he got up from prayer, he came to the disciples and found them sleeping, exhausted ¹²  from grief.

Luke 22:62

22:62 And he went outside and wept bitterly. ¹³ 

Luke 23:47-49

23:47 Now when the centurion ¹⁴  saw what had happened, he praised God and said, “Certainly this man was innocent!” ¹⁵  23:48 And all the crowds that had assembled for this spectacle, when they saw what had taken place, returned home beating their breasts. ¹⁶  23:49 And all those who knew Jesus ¹⁷  stood at a distance, and the women who had followed him from Galilee saw ¹⁸  these things.

Luke 24:17

24:17 Then ¹⁹  he said to them, “What are these matters ²⁰  you are discussing so intently ²¹  as you walk along?” And they stood still, looking sad.

Luke 24:21

24:21 But we had hoped ²²  that he was the one who was going to redeem ²³  Israel. Not only this, but it is now the third day since these things happened.

[16:6]  ¹ tn Or “distress” or “grief.”

[16:33]  ² 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]  ³ tn Or “but be courageous.”

[16:33]  ⁴ tn Or “I am victorious over the world,” or “I have overcome the world.”

[19:25]  ⁵ sn Several women are mentioned, but it is not easy to determine how many. It is not clear whether his mother’s sister and Mary the wife of Clopas are to be understood as the same individual (in which case only three women are mentioned: Jesus’ mother, her sister Mary, and Mary Magdalene) or as two different individuals (in which case four women are mentioned: Jesus’ mother, her sister, Mary Clopas’ wife, and Mary Magdalene). It is impossible to be certain, but when John’s account is compared to the synoptics it is easier to reconcile the accounts if four women were present than if there were only three. It also seems that if there were four women present, this would have been seen by the author to be in juxtaposition to the four soldiers present who performed the crucifixion, and this may explain the transition from the one incident in 23-24 to the other in 25-27. Finally, if only three were present, this would mean that both Jesus’ mother and her sister were named Mary, and this is highly improbable in a Jewish family of that time. If there were four women present, the name of the second, the sister of Jesus’ mother, is not mentioned. It is entirely possible that the sister of Jesus’ mother mentioned here is to be identified with the woman named Salome mentioned in Mark 15:40 and also with the woman identified as “the mother of the sons of Zebedee” mentioned in Matt 27:56. If so, and if John the Apostle is to be identified as the beloved disciple, then the reason for the omission of the second woman’s name becomes clear; she would have been John’s own mother, and he consistently omitted direct reference to himself or his brother James or any other members of his family in the Fourth Gospel.

[19:26]  ⁶ sn The term Woman is Jesus’ normal, polite way of addressing women (Matt 15:28, Luke 13:12; John 4:21; 8:10; 19:26; 20:15; see BDAG 208-9 s.v. γυνή 1). But it is unusual for a son to address his mother with this term. The custom in both Hebrew (or Aramaic) and Greek would be for a son to use a qualifying adjective or title. Is there significance in Jesus’ use here? Jesus probably used the term here to help establish Mary and the beloved disciple in a new “mother-son” relationship. Someone would soon need to provide for Mary since Jesus, her oldest son, would no longer be alive. By using this term Jesus distanced himself from Mary so the beloved disciple could take his place as her earthly son (cf. John 2:4). See D. A. Carson, John, 617-18, for discussion about symbolic interpretations of this relationship between Mary and the beloved disciple.

[19:27]  ⁷ tn Grk “from that very hour.”

[14:72]  ⁸ tn This occurrence of the word ἀλέκτωρ (alektwr, “rooster”) is anarthrous and consequently may not point back explicitly to the rooster which had crowed previously in v. 68. The reason for the anarthrous construction is most likely to indicate generically that some rooster crowed. Further, the translation of ἀλέκτωρ as an indefinite noun retains the subtlety of the Greek in only hinting at the Lord’s prediction v. 30. See also NAB, TEV, NASB.

[14:72]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:72]  ¹⁰ tn Grk “he wept deeply.”

[22:45]  ¹¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[22:45]  ¹² tn Grk “from grief.” The word “exhausted” is not in the Greek text, but is implied; the disciples have fallen asleep from mental and emotional exhaustion resulting from their distress (see L&N 25.273; cf. TEV, NIV, NLT).

[22:62]  ¹³ sn When Peter went out and wept bitterly it shows he really did not want to fail here and was deeply grieved that he had.

[23:47]  ¹⁴ sn See the note on the word centurion in 7:2.

[23:47]  ¹⁵ tn Or “righteous.” It is hard to know whether “innocent” or “righteous” is intended, as the Greek term used can mean either, and both make good sense in this context. Luke has been emphasizing Jesus as innocent, so that is slightly more likely here. Of course, one idea entails the other.

[23:48]  ¹⁶ sn Some apparently regretted what had taken place. Beating their breasts was a sign of lamentation.

[23:49]  ¹⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:49]  ¹⁸ tn Technically the participle ὁρῶσαι (Jorwsai) modifies only γυναῖκες (gunaike") since both are feminine plural nominative, although many modern translations refer this as well to the group of those who knew Jesus mentioned in the first part of the verse. These events had a wide array of witnesses.

[24:17]  ¹⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:17]  ²⁰ tn Grk “words,” but the term λόγος (logos) can refer to “matters” rather than only “words” (BDAG 600 s.v. 1.a.ε).

[24:17]  ²¹ tn “Discussing so intently” translates the reciprocal idea conveyed by πρὸς ἀλλήλους (pro" allhlou"). The term ἀντιβάλλω (antiballw), used only here in the NT, has the nuance of “arguing” or “debating” a point (the English idiom “to exchange words” also comes close).

[24:21]  ²² tn The imperfect verb looks back to the view that they held during Jesus’ past ministry.

[24:21]  ²³ sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.