Discovery BoxJohn 6:1
Context6:1 After this 1 Jesus went away to the other side of the Sea of Galilee (also called the Sea of Tiberias). 2
John 16:1-33
Context16:1 “I have told you all these things so that you will not fall away. 3 16:2 They will put you out of 4 the synagogue, 5 yet a time 6 is coming when the one who kills you will think he is offering service to God. 7 16:3 They 8 will do these things because they have not known the Father or me. 9 16:4 But I have told you these things 10 so that when their time 11 comes, you will remember that I told you about them. 12
“I did not tell you these things from the beginning because I was with you. 13 16:5 But now I am going to the one who sent me, 14 and not one of you is asking me, ‘Where are you going?’ 15 16:6 Instead your hearts are filled with sadness 16 because I have said these things to you. 16:7 But I tell you the truth, it is to your advantage that I am going away. For if I do not go away, the Advocate 17 will not come to you, but if I go, I will send him to you. 16:8 And when he 18 comes, he will prove the world wrong 19 concerning sin and 20 righteousness and 21 judgment – 16:9 concerning sin, because 22 they do not believe in me; 23 16:10 concerning righteousness, 24 because 25 I am going to the Father and you will see me no longer; 16:11 and concerning judgment, 26 because 27 the ruler of this world 28 has been condemned. 29
16:12 “I have many more things to say to you, 30 but you cannot bear 31 them now. 16:13 But when he, 32 the Spirit of truth, comes, he will guide 33 you into all truth. 34 For he will not speak on his own authority, 35 but will speak whatever he hears, and will tell you 36 what is to come. 37 16:14 He 38 will glorify me, 39 because he will receive 40 from me what is mine 41 and will tell it to you. 42 16:15 Everything that the Father has is mine; that is why I said the Spirit 43 will receive from me what is mine 44 and will tell it to you. 45 16:16 In a little while you 46 will see me no longer; again after a little while, you 47 will see me.” 48
16:17 Then some of his disciples said to one another, “What is the meaning of what he is saying, 49 ‘In a little while you 50 will not see me; again after a little while, you 51 will see me,’ and, ‘because I am going to the Father’?” 52 16:18 So they kept on repeating, 53 “What is the meaning of what he says, 54 ‘In a little while’? 55 We do not understand 56 what he is talking about.” 57
16:19 Jesus could see 58 that they wanted to ask him about these things, 59 so 60 he said to them, “Are you asking 61 each other about this – that I said, ‘In a little while you 62 will not see me; again after a little while, you 63 will see me’? 16:20 I tell you the solemn truth, 64 you will weep 65 and wail, 66 but the world will rejoice; you will be sad, 67 but your sadness will turn into 68 joy. 16:21 When a woman gives birth, she has distress 69 because her time 70 has come, but when her child is born, she no longer remembers the suffering because of her joy that a human being 71 has been born into the world. 72 16:22 So also you have sorrow 73 now, but I will see you again, and your hearts will rejoice, and no one will take your joy away from you. 74 16:23 At that time 75 you will ask me nothing. I tell you the solemn truth, 76 whatever you ask the Father in my name he will give you. 77 16:24 Until now you have not asked for anything in my name. Ask and you will receive it, 78 so that your joy may be complete.
16:25 “I have told you these things in obscure figures of speech; 79 a time 80 is coming when I will no longer speak to you in obscure figures, but will tell you 81 plainly 82 about the Father. 16:26 At that time 83 you will ask in my name, and I do not say 84 that I will ask the Father on your behalf. 16:27 For the Father himself loves you, because you have loved me and have believed that I came from God. 85 16:28 I came from the Father and entered into the world, but in turn, 86 I am leaving the world and going back to the Father.” 87
16:29 His disciples said, “Look, now you are speaking plainly 88 and not in obscure figures of speech! 89 16:30 Now we know that you know everything 90 and do not need anyone 91 to ask you anything. 92 Because of this 93 we believe that you have come from God.”
16:31 Jesus replied, 94 “Do you now believe? 16:32 Look, a time 95 is coming – and has come – when you will be scattered, each one to his own home, 96 and I will be left alone. 97 Yet 98 I am not alone, because my Father 99 is with me. 16:33 I have told you these things so that in me you may have peace. In the world you have trouble and suffering, 100 but take courage 101 – I have conquered the world.” 102
John 18:1-40
Context18:1 When he had said these things, 103 Jesus went out with his disciples across the Kidron Valley. 104 There was an orchard 105 there, and he and his disciples went into it. 18:2 (Now Judas, the one who betrayed him, knew the place too, because Jesus had met there many times 106 with his disciples.) 107 18:3 So Judas obtained a squad of soldiers 108 and some officers of the chief priests and Pharisees. 109 They came to the orchard 110 with lanterns 111 and torches and weapons.
18:4 Then Jesus, because he knew everything that was going to happen to him, 112 came and asked them, “Who are you looking for?” 113 18:5 They replied, 114 “Jesus the Nazarene.” He told them, “I am he.” (Now Judas, the one who betrayed him, was standing there with them.) 115 18:6 So when Jesus 116 said to them, “I am he,” they retreated 117 and fell to the ground. 118 18:7 Then Jesus 119 asked them again, “Who are you looking for?” And they said, “Jesus the Nazarene.” 18:8 Jesus replied, 120 “I told you that I am he. If you are looking for 121 me, let these men 122 go.” 123 18:9 He said this 124 to fulfill the word he had spoken, 125 “I have not lost a single one of those whom you gave me.” 126
18:10 Then Simon Peter, who had a sword, pulled it out and struck the high priest’s slave, 127 cutting off his right ear. 128 (Now the slave’s name was Malchus.) 129 18:11 But Jesus said to Peter, “Put your sword back into its sheath! Am I not to drink the cup that the Father has given me?” 130
18:12 Then the squad of soldiers 131 with their commanding officer 132 and the officers of the Jewish leaders 133 arrested 134 Jesus and tied him up. 135 18:13 They 136 brought him first to Annas, for he was the father-in-law of Caiaphas, who was high priest that year. 137 18:14 (Now it was Caiaphas who had advised 138 the Jewish leaders 139 that it was to their advantage that one man die for the people.) 140
18:15 Simon Peter and another disciple followed them as they brought Jesus to Annas. 141 (Now the other disciple 142 was acquainted with the high priest, and he went with Jesus into the high priest’s courtyard.) 143 18:16 But Simon Peter was left standing outside by the door. So the other disciple who was acquainted with the high priest came out and spoke to the slave girl who watched the door, 144 and brought Peter inside. 18:17 The girl 145 who was the doorkeeper said to Peter, “You’re not one of this man’s disciples too, are you?” 146 He replied, 147 “I am not.” 18:18 (Now the slaves 148 and the guards 149 were standing around a charcoal fire they had made, warming themselves because it was cold. 150 Peter also was standing with them, warming himself.) 151
18:19 While this was happening, 152 the high priest questioned Jesus about his disciples and about his teaching. 153 18:20 Jesus replied, 154 “I have spoken publicly to the world. I always taught in the synagogues 155 and in the temple courts, 156 where all the Jewish people 157 assemble together. I 158 have said nothing in secret. 18:21 Why do you ask me? Ask those who heard what I said. 159 They 160 know what I said.” 18:22 When Jesus 161 had said this, one of the high priest’s officers who stood nearby struck him on the face and said, 162 “Is that the way you answer the high priest?” 18:23 Jesus replied, 163 “If I have said something wrong, 164 confirm 165 what is wrong. 166 But if I spoke correctly, why strike me?” 18:24 Then Annas sent him, still tied up, 167 to Caiaphas the high priest. 168
18:25 Meanwhile Simon Peter was standing in the courtyard 169 warming himself. They said to him, “You aren’t one of his disciples too, are you?” 170 Peter 171 denied it: “I am not!” 18:26 One of the high priest’s slaves, 172 a relative of the man whose ear Peter had cut off, 173 said, “Did I not see you in the orchard 174 with him?” 175 18:27 Then Peter denied it again, and immediately a rooster crowed. 176
18:28 Then they brought Jesus from Caiaphas to the Roman governor’s residence. 177 (Now it was very early morning.) 178 They 179 did not go into the governor’s residence 180 so they would not be ceremonially defiled, but could eat the Passover meal. 18:29 So Pilate came outside to them and said, “What accusation 181 do you bring against this man?” 182 18:30 They replied, 183 “If this man 184 were not a criminal, 185 we would not have handed him over to you.” 186
18:31 Pilate told them, 187 “Take him yourselves and pass judgment on him 188 according to your own law!” 189 The Jewish leaders 190 replied, 191 “We cannot legally put anyone to death.” 192 18:32 (This happened 193 to fulfill the word Jesus had spoken when he indicated 194 what kind of death he was going to die. 195 )
18:33 So Pilate went back into the governor’s residence, 196 summoned Jesus, and asked him, “Are you the king of the Jews?” 197 18:34 Jesus replied, 198 “Are you saying this on your own initiative, 199 or have others told you about me?” 18:35 Pilate answered, “I am not a Jew, am I? 200 Your own people 201 and your chief priests handed you over 202 to me. What have you done?”
18:36 Jesus replied, “My kingdom is not from this world. If my kingdom were from this world, my servants would be fighting to keep me from being 203 handed over 204 to the Jewish authorities. 205 But as it is, 206 my kingdom is not from here.” 18:37 Then Pilate said, 207 “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 208 my voice.” 18:38 Pilate asked, 209 “What is truth?” 210
When he had said this he went back outside to the Jewish leaders 211 and announced, 212 “I find no basis for an accusation 213 against him. 18:39 But it is your custom that I release one prisoner 214 for you at the Passover. 215 So do you want me to release for you the king of the Jews?” 18:40 Then they shouted back, 216 “Not this man, 217 but Barabbas!” 218 (Now Barabbas was a revolutionary. 219 ) 220
[6:1] 1 tn Again, μετὰ ταῦτα (meta tauta) is a vague temporal reference. How Jesus got from Jerusalem to Galilee is not explained, which has led many scholars (e.g., Bernard, Bultmann, and Schnackenburg) to posit either editorial redaction or some sort of rearrangement or dislocation of material (such as reversing the order of chaps. 5 and 6, for example). Such a rearrangement of the material would give a simple and consistent connection of events, but in the absence of all external evidence it does not seem to be supportable. R. E. Brown (John [AB], 1:236) says that such an arrangement is attractive in some ways but not compelling, and that no rearrangement can solve all the geographical and chronological problems in John.
[6:1] 2 sn This is a parenthetical note by the author. Only John in the New Testament refers to the Sea of Galilee by the name Sea of Tiberias (see also John 21:1), but this is correct local usage. In the mid-20’s Herod completed the building of the town of Tiberias on the southwestern shore of the lake; after this time the name came into use for the lake itself.
[16:1] 3 tn Grk “so that you will not be caused to stumble.”
[16:2] 5 tn Or “expel you from.”
[16:2] 6 sn See the note on synagogue in 6:59.
[16:2] 8 sn Jesus now refers not to the time of his return to the Father, as he has frequently done up to this point, but to the disciples’ time of persecution. They will be excommunicated from Jewish synagogues. There will even be a time when those who kill Jesus’ disciples will think that they are offering service to God by putting the disciples to death. Because of the reference to service offered to God, it is almost certain that Jewish opposition is intended here in both cases rather than Jewish opposition in the first instance (putting the disciples out of synagogues) and Roman opposition in the second (putting the disciples to death). Such opposition materializes later and is recorded in Acts: The stoning of Stephen in 7:58-60 and the slaying of James the brother of John by Herod Agrippa I in Acts 12:2-3 are notable examples.
[16:3] 7 tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[16:3] 8 sn Ignorance of Jesus and ignorance of the Father are also linked in 8:19; to know Jesus would be to know the Father also, but since the world does not know Jesus, neither does it know his Father. The world’s ignorance of the Father is also mentioned in 8:55, 15:21, and 17:25.
[16:4] 9 tn The first half of v. 4 resumes the statement of 16:1, ταῦτα λελάληκα ὑμῖν (tauta lelalhka Jumin), in a somewhat more positive fashion, omitting the reference to the disciples being caused to stumble.
[16:4] 10 tn Grk “their hour.”
[16:4] 11 tn The words “about them” are not in the Greek text, but are implied.
[16:4] 12 sn This verse serves as a transition between the preceding discussion of the persecutions the disciples will face in the world after the departure of Jesus, and the following discussion concerning the departure of Jesus and the coming of the Spirit-Paraclete. Jesus had not told the disciples these things from the beginning because he was with them.
[16:5] 11 sn Now the theme of Jesus’ impending departure is resumed (I am going to the one who sent me). It will also be mentioned in 16:10, 17, and 28. Jesus had said to his opponents in 7:33 that he was going to the one who sent him; in 13:33 he had spoken of going where the disciples could not come. At that point Peter had inquired where he was going, but it appears that Peter did not understand Jesus’ reply at that time and did not persist in further questioning. In 14:5 Thomas had asked Jesus where he was going.
[16:5] 12 sn Now none of the disciples asks Jesus where he is going, and the reason is given in the following verse: They have been overcome with sadness as a result of the predictions of coming persecution that Jesus has just spoken to them in 15:18-25 and 16:1-4a. Their shock at Jesus’ revelation of coming persecution is so great that none of them thinks to ask him where it is that he is going.
[16:6] 13 tn Or “distress” or “grief.”
[16:7] 15 tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). See the note on the word “Advocate” in John 14:16 for a discussion of how this word is translated.
[16:8] 17 tn Grk “when that one.”
[16:8] 18 tn Or “will convict the world,” or “will expose the world.” The conjunction περί (peri) is used in 16:8-11 in the sense of “concerning” or “with respect to.” But what about the verb ἐλέγχω (elencw)? The basic meanings possible for this word are (1) “to convict or convince someone of something”; (2) “to bring to light or expose something; and (3) “to correct or punish someone.” The third possibility may be ruled out in these verses on contextual grounds since punishment is not implied. The meaning is often understood to be that the Paraclete will “convince” the world of its error, so that some at least will repent. But S. Mowinckel (“Die Vorstellungen des Spätjudentums vom heiligen Geist als Fürsprecher und der johanneische Paraklet,” ZNW 32 [1933]: 97-130) demonstrated that the verb ἐλέγχω did not necessarily imply the conversion or reform of the guilty party. This means it is far more likely that conviction in something of a legal sense is intended here (as in a trial). The only certainty is that the accused party is indeed proven guilty (not that they will acknowledge their guilt). Further confirmation of this interpretation is seen in John 14:17 where the world cannot receive the Paraclete and in John 3:20, where the evildoer deliberately refuses to come to the light, lest his deeds be exposed for what they really are (significantly, the verb in John 3:20 is also ἐλέγχω). However, if one wishes to adopt the meaning “prove guilty” for the use of ἐλέγχω in John 16:8 a difficulty still remains: While this meaning fits the first statement in 16:9 – the world is ‘proven guilty’ concerning its sin of refusing to believe in Jesus – it does not fit so well the second and third assertions in vv. 10-11. Thus R. E. Brown (John [AB], 2:705) suggests the more general meaning “prove wrong” which would fit in all three cases. This may be so, but there may also be a developmental aspect to the meaning, which would then shift from v. 9 to v. 10 to v. 11.
[16:8] 19 tn Grk “and concerning.”
[16:8] 20 tn Grk “and concerning.”
[16:9] 19 tn Or “that.” It is very difficult to determine whether ὅτι (Joti; 3 times in 16:9, 10, 11) should be understood as causal or appositional/explanatory: Brown and Bultmann favor appositional or explanatory, while Barrett and Morris prefer a causal sense. A causal idea is preferable here, since it also fits the parallel statements in vv. 10-11 better than an appositional or explanatory use would. In this case Jesus is stating in each instance the reason why the world is proven guilty or wrong by the Spirit-Paraclete.
[16:9] 20 sn Here (v. 9) the world is proven guilty concerning sin, and the reason given is their refusal to believe in Jesus. In 3:19 the effect of Jesus coming into the world as the Light of the world was to provoke judgment, by forcing people to choose up sides for or against him, and they chose darkness rather than light. In 12:37, at the very end of Jesus’ public ministry in John’s Gospel, people were still refusing to believe in him.
[16:10] 21 tn There are two questions that need to be answered: (1) what is the meaning of δικαιοσύνη (dikaiosunh) in this context, and (2) to whom does it pertain – to the world, or to someone else? (1) The word δικαιοσύνη occurs in the Gospel of John only here and in v. 8. It is often assumed that it refers to forensic justification, as it does so often in Paul’s writings. Thus the answer to question (2) would be that it refers to the world. L. Morris states, “The Spirit shows men (and no-one else can do this) that their righteousness before God depends not on their own efforts but on Christ’s atoning work for them” (John [NICNT], 699). Since the word occurs so infrequently in the Fourth Gospel, however, the context must be examined very carefully. The ὅτι (Joti) clause which follows provides an important clue: The righteousness in view here has to do with Jesus’ return to the Father and his absence from the disciples. It is true that in the Fourth Gospel part of what is involved in Jesus’ return to the Father is the cross, and it is through his substitutionary death that people are justified, so that Morris’ understanding of righteousness here is possible. But more basic than this is the idea that Jesus’ return to the Father constitutes his own δικαιοσύνη in the sense of vindication rather than forensic justification. Jesus had repeatedly claimed oneness with the Father, and his opponents had repeatedly rejected this and labeled him a deceiver, a sinner, and a blasphemer (John 5:18, 7:12, 9:24, 10:33, etc.). But Jesus, by his glorification through his return to the Father, is vindicated in his claims in spite of his opponents. In his vindication his followers are also vindicated as well, but their vindication derives from his. Thus one would answer question (1) by saying that in context δικαιοσύνης (dikaiosunh") refers not to forensic justification but vindication, and question (2) by referring this justification/vindication not to the world or even to Christians directly, but to Jesus himself. Finally, how does Jesus’ last statement in v. 10, that the disciples will see him no more, contribute to this? It is probably best taken as a reference to the presence of the Spirit-Paraclete, who cannot come until Jesus has departed (16:7). The meaning of v. 10 is thus: When the Spirit-Paraclete comes he will prove the world wrong concerning the subject of righteousness, namely, Jesus’ righteousness which is demonstrated when he is glorified in his return to the Father and the disciples see him no more (but they will have instead the presence of the Spirit-Paraclete, whom the world is not able to receive).
[16:11] 23 sn The world is proven wrong concerning judgment, because the ruler of this world has been judged. Jesus’ righteousness before the Father, as proven by his return to the Father, his glorification, constitutes a judgment against Satan. This is parallel to the judgment of the world which Jesus provokes in 3:19-21: Jesus’ presence in the world as the Light of the world provokes the judgment of those in the world, because as they respond to the light (either coming to Jesus or rejecting him) so are they judged. That judgment is in a sense already realized. So it is here, where the judgment of Satan is already realized in Jesus’ glorification. This does not mean that Satan does not continue to be active in the world, and to exercise some power over it, just as in 3:19-21 the people in the world who have rejected Jesus and thus incurred judgment continue on in their opposition to Jesus for a time. In both cases the judgment is not immediately executed. But it is certain.
[16:11] 25 sn The ruler of this world is a reference to Satan.
[16:12] 25 sn In what sense does Jesus have many more things to say to the disciples? Does this imply the continuation of revelation after his departure? This is probably the case, especially in light of v. 13 and following, which describe the work of the Holy Spirit in guiding the disciples into all truth. Thus Jesus was saying that he would continue to speak (to the twelve, at least) after his return to the Father. He would do this through the Holy Spirit whom he was going to send. It is possible that an audience broader than the twelve is addressed, and in the Johannine tradition there is evidence that later other Christians (or perhaps, professed Christians) claimed to be recipients of revelation through the Spirit-Paraclete (1 John 4:1-6).
[16:12] 26 tn Or (perhaps) “you cannot accept.”
[16:13] 29 sn Three important points must be noted here. (1) When the Holy Spirit comes, he will guide the disciples into all truth. What Jesus had said in 8:31-32, “If you continue to follow my teaching you are really my disciples, and you will know the truth, and the truth will set you free,” will ultimately be realized in the ongoing ministry of the Holy Spirit to the disciples after Jesus’ departure. (2) The things the Holy Spirit speaks to them will not be things which originate from himself (he will not speak on his own authority), but things he has heard. This could be taken to mean that no new revelation is involved, as R. E. Brown does (John [AB], 2:714-15). This is a possible but not a necessary inference. The point here concerns the source of the things the Spirit will say to the disciples and does not specifically exclude originality of content. (3) Part at least of what the Holy Spirit will reveal to the disciples will concern what is to come, not just fuller implications of previous sayings of Jesus and the like. This does seem to indicate that at least some new revelation is involved. But the Spirit is not the source or originator of these things – Jesus is the source, and he will continue to speak to his disciples through the Spirit who has come to indwell them. This does not answer the question, however, whether these words are addressed to all followers of Jesus, or only to his apostles. Different modern commentators will answer this question differently. Since in the context of the Farewell Discourse Jesus is preparing the twelve to carry on his ministry after his departure, it is probably best to take these statements as specifically related only to the twelve. Some of this the Holy Spirit does directly for all believers today; other parts of this statement are fulfilled through the apostles (e.g., in giving the Book of Revelation the Spirit speaks through the apostles to the church today of things to come). One of the implications of this is that a doctrine does not have to be traced back to an explicit teaching of Jesus to be authentic; all that is required is apostolic authority.
[16:13] 30 tn Grk “speak from himself.”
[16:13] 31 tn Or will announce to you.”
[16:13] 32 tn Grk “will tell you the things to come.”
[16:14] 30 tn Or “will honor me.”
[16:14] 31 tn Or “he will take.”
[16:14] 32 tn The words “what is mine” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.
[16:14] 33 tn Or “will announce it to you.”
[16:15] 31 tn Grk “I said he”; the referent (the Spirit) has been specified in the translation for clarity.
[16:15] 32 tn The words “what is mine” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.
[16:15] 33 tn Or “will announce it to you.”
[16:16] 33 tn Grk “A little while, and you.”
[16:16] 34 tn Grk “and again a little while, and you.”
[16:16] 35 sn The phrase after a little while, you will see me is sometimes taken to refer to the coming of the Holy Spirit after Jesus departs, but (as at 14:19) it is much more probable that it refers to the postresurrection appearances of Jesus to the disciples. There is no indication in the context that the disciples will see Jesus only with “spiritual” sight, as would be the case if the coming of the Spirit is in view.
[16:17] 35 tn Grk “What is this that he is saying to us.”
[16:17] 36 tn Grk “A little while, and you.”
[16:17] 37 tn Grk “and again a little while, and you.”
[16:17] 38 sn These fragmentary quotations of Jesus’ statements are from 16:16 and 16:10, and indicate that the disciples heard only part of what Jesus had to say to them on this occasion.
[16:18] 37 tn Grk “they kept on saying.”
[16:18] 38 tn Grk “What is this that he says.”
[16:18] 39 tn Grk “A little while.” Although the phrase τὸ μικρόν (to mikron) in John 16:18 could be translated simply “a little while,” it was translated “in a little while” to maintain the connection to John 16:16, where it has the latter meaning in context.
[16:18] 40 tn Or “we do not know.”
[16:18] 41 tn Grk “what he is speaking.”
[16:19] 40 tn The words “about these things” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.
[16:19] 41 tn Καί (kai) has been translated as “so” here to indicate the following statement is a result of Jesus’ observation in v. 19a.
[16:19] 42 tn Grk “inquiring” or “seeking.”
[16:19] 43 tn Grk “A little while, and you.”
[16:19] 44 tn Grk “and again a little while, and you.”
[16:20] 41 tn Grk “Truly, truly, I say to you.”
[16:20] 42 tn Or “wail,” “cry.”
[16:20] 45 tn Grk “will become.”
[16:21] 43 sn The same word translated distress here has been translated sadness in the previous verse (a wordplay that is not exactly reproducible in English).
[16:21] 45 tn Grk “that a man” (but in a generic sense, referring to a human being).
[16:21] 46 sn Jesus now compares the situation of the disciples to a woman in childbirth. Just as the woman in the delivery of her child experiences real pain and anguish (has distress), so the disciples will also undergo real anguish at the crucifixion of Jesus. But once the child has been born, the mother’s anguish is turned into joy, and she forgets the past suffering. The same will be true of the disciples, who after Jesus’ resurrection and reappearance to them will forget the anguish they suffered at his death on account of their joy.
[16:22] 46 sn An allusion to Isa 66:14 LXX, which reads: “Then you will see, and your heart will be glad, and your bones will flourish like the new grass; and the hand of the
[16:23] 47 tn Grk “And in that day.”
[16:23] 48 tn Grk “Truly, truly, I say to you.”
[16:23] 49 sn This statement is also found in John 15:16.
[16:24] 49 tn The word “it” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
[16:25] 51 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.
[16:25] 53 tn Or “inform you.”
[16:26] 53 tn Grk “In that day.”
[16:26] 54 tn Grk “I do not say to you.”
[16:27] 55 tc A number of early
[16:28] 57 tn Or “into the world; again.” Here πάλιν (palin) functions as a marker of contrast, with the implication of a sequence.
[16:28] 58 sn The statement I am leaving the world and going to the Father is a summary of the entire Gospel of John. It summarizes the earthly career of the Word made flesh, Jesus of Nazareth, on his mission from the Father to be the Savior of the world, beginning with his entry into the world as he came forth from God and concluding with his departure from the world as he returned to the Father.
[16:29] 60 tn Or “not in parables.” or “not in metaphors.”
[16:30] 61 tn Grk “all things.”
[16:30] 62 tn Grk “and have no need of anyone.”
[16:30] 63 tn The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
[16:31] 63 tn Grk “Jesus answered them.”
[16:32] 66 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] 67 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] 68 tn Grk “And” (but with some contrastive force).
[16:32] 69 tn Grk “the Father.”
[16:33] 67 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] 68 tn Or “but be courageous.”
[16:33] 69 tn Or “I am victorious over the world,” or “I have overcome the world.”
[18:1] 69 sn When he had said these things appears to be a natural transition at the end of the Farewell Discourse (the farewell speech of Jesus to his disciples in John 13:31-17:26, including the final prayer in 17:1-26). The author states that Jesus went out with his disciples, a probable reference to their leaving the upper room where the meal and discourse described in chaps. 13-17 took place (although some have seen this only as a reference to their leaving the city, with the understanding that some of the Farewell Discourse, including the concluding prayer, was given en route, cf. 14:31). They crossed the Kidron Valley and came to a garden, or olive orchard, identified in Matt 26:36 and Mark 14:32 as Gethsemane. The name is not given in Luke’s or John’s Gospel, but the garden must have been located somewhere on the lower slopes of the Mount of Olives.
[18:1] 70 tn Grk “the wadi of the Kidron,” or “the ravine of the Kidron” (a wadi is a stream that flows only during the rainy season and is dry during the dry season).
[18:2] 72 sn This is a parenthetical note by the author.
[18:3] 73 tn Grk “a cohort.” The word σπεῖραν (speiran) is a technical term for a Roman cohort, normally a force of 600 men (one tenth of a legion). It was under the command of a χιλίαρχος (ciliarco", v. 12). Because of the improbability of an entire cohort being sent to arrest a single man, some have suggested that σπεῖραν here refers only to a maniple, a force of 200. But the use of the word here does not necessarily mean the entire cohort was present on this mission, but only that it was the cohort which performed the task (for example, saying the fire department put out the fire does not mean that every fireman belonging to the department was on the scene at the time). These Roman soldiers must have been ordered to accompany the servants of the chief priests and Pharisees by Pilate, since they would have been under the direct command of the Roman prefect or procurator. It is not difficult to understand why Pilate would have been willing to assist the Jewish authorities in such a way. With a huge crowd of pilgrims in Jerusalem for the Passover, the Romans would have been especially nervous about an uprising of some sort. No doubt the chief priests and Pharisees had informed Pilate that this man Jesus was claiming to be the Messiah, or in the terms Pilate would understand, king of Israel.
[18:3] 74 tn The phrase “officers of the chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:32, 45; 18:3, 12, 18, 22; 19:6. They are different from the Levites who served as “temple police” according to K. H. Rengstorf (TDNT 8:540). In John 7:32ff. these officers had made an unsuccessful attempt to arrest Jesus, and perhaps this is part of the reason why their leaders had made sure they were accompanied by Roman soldiers this time. No more mistakes were to be tolerated.
[18:3] 75 tn The words “to the orchard” are not in the Greek text but are repeated from v. 1 for clarity.
[18:3] 76 tn These were lamps that had some sort of covering to protect them from wind and rain. In earlier usage the word meant “torch” but by NT times it apparently meant a lamp designed to be used outdoors, so “lantern” is a good contemporary English equivalent.
[18:4] 75 tn Grk “knowing all things that were coming upon him.”
[18:4] 76 tn Grk “Whom do you seek?”
[18:5] 77 tn Grk “They answered.”
[18:5] 78 sn This is a parenthetical note by the author. Before he states the response to Jesus’ identification of himself, the author inserts a parenthetical note that Judas, again identified as the one who betrayed him (cf. 18:2), was standing with the group of soldiers and officers of the chief priests. Many commentators have considered this to be an awkward insertion, but in fact it heightens considerably the dramatic effect of the response to Jesus’ self-identification in the following verse, and has the added effect of informing the reader that along with the others the betrayer himself ironically falls down at Jesus’ feet (18:6).
[18:6] 79 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:6] 80 tn Grk “moved back” (but here a fairly rapid movement is implied).
[18:6] 81 sn When Jesus said to those who came to arrest him “I am,” they retreated and fell to the ground. L. Morris says that “it is possible that those in front recoiled from Jesus’ unexpected advance, so that they bumped those behind them, causing them to stumble and fall” (John [NICNT], 743-44). Perhaps this is what in fact happened on the scene; but the theological significance given to this event by the author implies that more is involved. The reaction on the part of those who came to arrest Jesus comes in response to his affirmation that he is indeed the one they are seeking, Jesus the Nazarene. But Jesus makes this affirmation of his identity using a formula which the reader has encountered before in the Fourth Gospel, e.g., 8:24, 28, 58. Jesus has applied to himself the divine Name of Exod 3:14, “I AM.” Therefore this amounts to something of a theophany which causes even his enemies to recoil and prostrate themselves, so that Jesus has to ask a second time, “Who are you looking for?” This is a vivid reminder to the reader of the Gospel that even in this dark hour, Jesus holds ultimate power over his enemies and the powers of darkness, because he is the one who bears the divine Name.
[18:7] 81 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:8] 83 tn Grk “Jesus answered.”
[18:8] 84 tn Grk “if you are seeking.”
[18:8] 85 tn The word “men” is not in the Greek text but is implied. The translation uses the word “men” here rather than a more generic word like “people” because in context Jesus referred only to the eleven remaining disciples who were loyal to him and were present at his arrest.
[18:8] 86 sn A second time Jesus replied, “I told you that I am he,” identifying himself as the one they are seeking. Jesus also added, “If you are looking for me, let these men go.” Jesus successfully diverted attention from his disciples by getting the soldiers and officers of the chief priests to admit (twice) that it is only him they were after. Even in this hour Jesus still protected and cared for his own, giving himself up on their behalf. By handing himself over to his enemies, Jesus ensured that his disciples went free. From the perspective of the author, this is acting out beforehand what Jesus will actually do for his followers when he goes to the cross.
[18:9] 85 tn The words “He said this” are not in the Greek text, but are implied. There is an ellipsis in the Greek text that must be supplied for the modern English reader at this point.
[18:9] 86 sn This expression is similar to John 6:39 and John 17:12.
[18:9] 87 tn Grk “Of the ones whom you gave me, I did not lose one of them.” The order of the clauses has been rearranged to reflect contemporary English style.
[18:10] 87 tn See the note on the word “slaves” in 4:51.
[18:10] 88 sn The account of the attack on the high priest’s slave contains details which suggest eyewitness testimony. It is also mentioned in all three synoptic gospels, but only John records that the disciple involved was Peter, whose impulsive behavior has already been alluded to (John 13:37). Likewise only John gives the name of the victim, Malchus, who is described as the high priest’s slave. John and Mark (14:47) both use the word ὠτάριον (wtarion, a double diminutive) to describe what was cut off, and this may indicate only part of the right ear (for example, the earlobe).
[18:10] 89 sn This is a parenthetical note by the author.
[18:11] 89 tn Grk “The cup that the Father has given me to drink, shall I not drink it?” The order of the clauses has been rearranged to reflect contemporary English style.
[18:12] 91 tn Grk “a cohort” (but since this was a unit of 600 soldiers, a smaller detachment is almost certainly intended).
[18:12] 92 tn Grk “their chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militaris, the military tribune who commanded a cohort of 600 men.
[18:12] 93 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, who were named as “chief priests and Pharisees” in John 18:3.
[18:13] 93 tn Grk “up, and brought.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[18:13] 94 sn Jesus was taken first to Annas. Only the Gospel of John mentions this pretrial hearing before Annas, and that Annas was the father-in-law of Caiaphas, who is said to be high priest in that year. Caiaphas is also mentioned as being high priest in John 11:49. But in 18:15, 16, 19, and 22 Annas is called high priest. Annas is also referred to as high priest by Luke in Acts 4:6. Many scholars have dismissed these references as mistakes on the part of both Luke and John, but as mentioned above, John 11:49 and 18:13 indicate that John knew that Caiaphas was high priest in the year that Jesus was crucified. This has led others to suggest that Annas and Caiaphas shared the high priesthood, but there is no historical evidence to support this view. Annas had been high priest from
[18:14] 96 tn Grk “the Jews.” Here the phrase refers to the Jewish leaders, specifically members of the Sanhedrin (see John 11:49-50). See also the note on the phrase “Jewish leaders” in v. 12.
[18:14] 97 sn This is a parenthetical note by the author.
[18:15] 97 tn The words “them as they brought Jesus to Annas” are not in the Greek text, but are supplied to clarify who Peter and the other disciple were following. Direct objects were often omitted in Greek when clear from the context.
[18:15] 98 tn Grk “that disciple.”
[18:15] 99 sn This is a parenthetical note by the author.
[18:16] 99 tn Grk “spoke to the doorkeeper”; her description as a slave girl is taken from the following verse. The noun θυρωρός (qurwro") may be either masculine or feminine, but the article here indicates that it is feminine.
[18:17] 101 tn Grk “slave girl.” Since the descriptive term “slave girl” was introduced in the translation in the previous verse, it would be redundant to repeat the full expression here.
[18:17] 102 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “are you?”).
[18:18] 103 tn See the note on the word “slaves” in 4:51.
[18:18] 104 tn That is, the “guards of the chief priests” as distinguished from the household slaves of Annas.
[18:18] 105 tn Grk “because it was cold, and they were warming themselves.”
[18:18] 106 sn This is a parenthetical note by the author.
[18:19] 105 tn The introductory phrase “While this was happening” is not in the Greek text. It has been supplied in the translation to clarify the alternation of scenes in the narrative for the modern reader.
[18:19] 106 sn The nature of this hearing seems to be more that of a preliminary investigation; certainly normal legal procedure was not followed, for no indication is given that any witnesses were brought forth at this point to testify against Jesus. True to what is known of Annas’ character, he was more interested in Jesus’ disciples than in the precise nature of Jesus’ teaching, since he inquired about the followers first. He really wanted to know just how influential Jesus had become and how large a following he had gathered. This was of more concern to Annas that the truth or falsity of Jesus’ teaching.
[18:20] 107 tn Grk “Jesus answered him.”
[18:20] 108 sn See the note on synagogue in 6:59.
[18:20] 109 tn Grk “in the temple.”
[18:20] 110 tn Grk “the Jews.” Here the phrase refers to the Jewish people generally, for whom the synagogues and the temple courts in Jerusalem were important public gathering places. See also the note on the phrase “Jewish religious leaders” in v. 12.
[18:20] 111 tn Grk “And I.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
[18:21] 109 tn Grk “Ask those who heard what I said to them.” The words “to them” are not translated since they are redundant in English.
[18:21] 110 tn Grk “Look, these know what I said.”
[18:22] 111 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:22] 112 tn Grk “one of the high priest’s servants standing by gave Jesus a strike, saying.” For the translation of ῥάπισμα (rJapisma), see L&N 19.4.
[18:23] 113 tn Grk “Jesus answered him.”
[18:23] 114 tn Or “something incorrect.”
[18:23] 116 tn Or “incorrect.”
[18:24] 115 tn Or “still bound.”
[18:24] 116 sn Where was Caiaphas the high priest located? Did he have a separate palace, or was he somewhere else with the Sanhedrin? Since Augustine (4th century) a number of scholars have proposed that Annas and Caiaphas resided in different wings of the same palace, which were bound together by a common courtyard through which Jesus would have been led as he was taken from Annas to Caiaphas. This seems a reasonable explanation, although there is no conclusive evidence.
[18:25] 117 tn The words “in the courtyard” are not in the Greek text. They are supplied for the benefit of the modern reader, to link this scene to the preceding one in John 18:15-18.
[18:25] 118 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “are you?”).
[18:25] 119 tn Grk “That one denied it and said”; the referent of the pronoun (Peter) has been specified in the translation for clarity.
[18:26] 119 tn See the note on the word “slaves” in 4:51.
[18:26] 120 sn This incident is recounted in v. 10.
[18:26] 122 tn This question, prefaced with οὐκ (ouk) in Greek, anticipates a positive answer.
[18:27] 121 tn It seems most likely that this refers to a real rooster crowing, although a number of scholars have suggested that “cockcrow” is a technical term referring to the trumpet call which ended the third watch of the night (from midnight to 3 a.m.). This would then be a reference to the Roman gallicinium (ἀλεκτοροφωνία, alektorofwnia; the term is used in Mark 13:35 and is found in some
[18:28] 123 tn Grk “to the praetorium.”
[18:28] 124 sn This is a parenthetical note by the author.
[18:28] 125 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.
[18:28] 126 tn Grk “into the praetorium.”
[18:29] 126 sn In light of the fact that Pilate had cooperated with them in Jesus’ arrest by providing Roman soldiers, the Jewish authorities were probably expecting Pilate to grant them permission to carry out their sentence on Jesus without resistance (the Jews were not permitted to exercise capital punishment under the Roman occupation without official Roman permission, cf. v. 31). They must have been taken somewhat by surprise by Pilate’s question “What accusation do you bring against this man,” because it indicated that he was going to try the prisoner himself. Thus Pilate was regarding the trial before Caiaphas and the Sanhedrin as only an inquiry and their decision as merely an accusation.
[18:30] 127 tn Grk “They answered and said to him.”
[18:30] 128 tn Grk “this one.”
[18:30] 129 tn Or “an evildoer”; Grk “one doing evil.”
[18:30] 130 tn Or “would not have delivered him over.”
[18:31] 129 tn Grk “Then Pilate said to them.”
[18:31] 130 tn Or “judge him.” For the translation “pass judgment on him” see R. E. Brown (John [AB], 2:848).
[18:31] 131 sn Pilate, as the sole representative of Rome in a troubled area, was probably in Jerusalem for the Passover because of the danger of an uprising (the normal residence for the Roman governor was in Caesarea as mentioned in Acts 23:35). At this time on the eve of the feast he would have been a busy and perhaps even a worried man. It is not surprising that he offered to hand Jesus back over to the Jewish authorities to pass judgment on him. It may well be that Pilate realized when no specific charge was mentioned that he was dealing with an internal dispute over some religious matter. Pilate wanted nothing to do with such matters, as the statement “Pass judgment on him according to your own law!” indicates. As far as the author is concerned, this points out who was really responsible for Jesus’ death: The Roman governor Pilate would have had nothing to do with it if he had not been pressured by the Jewish religious authorities, upon whom the real responsibility rested.
[18:31] 132 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12.
[18:31] 133 tn Grk “said to him.”
[18:31] 134 tn Grk “It is not permitted to us to kill anyone.”
[18:32] 131 tn The words “This happened” are not in the Greek text but are implied.
[18:32] 132 tn Or “making clear.”
[18:32] 133 sn A reference to John 12:32.
[18:33] 133 tn Grk “into the praetorium.”
[18:33] 134 sn It is difficult to discern Pilate’s attitude when he asked, “Are you the king of the Jews?” Some have believed the remark to be sarcastic or incredulous as Pilate looked at this lowly and humble prisoner: “So you’re the king of the Jews, are you?” Others have thought the Roman governor to have been impressed by Jesus’ regal disposition and dignity, and to have sincerely asked, “Are you really the king of the Jews?” Since it will later become apparent (v. 38) that Pilate considered Jesus innocent (and therefore probably also harmless) an attitude of incredulity is perhaps most likely, but this is far from certain in the absence of clear contextual clues.
[18:34] 135 tn Grk “Jesus answered.”
[18:34] 136 tn Grk “saying this from yourself.”
[18:35] 137 sn Many have seen in Pilate’s reply “I am not a Jew, am I?” the Roman contempt for the Jewish people. Some of that may indeed be present, but strictly speaking, all Pilate affirms is that he, as a Roman, has no firsthand knowledge of Jewish custom or belief. What he knows of Jesus must have come from the Jewish authorities. They are the ones (your own people and your chief priests) who have handed Jesus over to Pilate.
[18:35] 138 tn Or “your own nation.”
[18:35] 139 tn Or “delivered you over.”
[18:36] 139 tn Grk “so that I may not be.”
[18:36] 140 tn Or “delivered over.”
[18:36] 141 tn Or “the Jewish leaders”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12. In the translation “authorities” was preferred over “leaders” for stylistic reasons.
[18:37] 141 tn Grk “said to him.”
[18:37] 142 tn Or “obeys”; Grk “hears.”
[18:38] 143 tn Grk “Pilate said.”
[18:38] 144 sn With his reply “What is truth?” Pilate dismissed the matter. It is not clear what Pilate’s attitude was at this point, as in 18:33. He may have been sarcastic, or perhaps somewhat reflective. The author has not given enough information in the narrative to be sure. Within the narrative, Pilate’s question serves to make the reader reflect on what truth is, and that answer (in the narrative) has already been given (14:6).
[18:38] 145 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12. The term also occurs in v. 31, where it is clear the Jewish leaders are in view, because they state that they cannot legally carry out an execution. Although it is likely (in view of the synoptic parallels) that the crowd here in 18:38 was made up not just of the Jewish leaders, but of ordinary residents of Jerusalem and pilgrims who were in Jerusalem for the Passover, nevertheless in John’s Gospel Pilate is primarily in dialogue with the leadership of the nation, who are expressly mentioned in 18:35 and 19:6.
[18:38] 146 tn Grk “said to them.”
[18:38] 147 tn Grk “find no cause.”
[18:39] 145 tn The word “prisoner” is not in the Greek text but is implied.
[18:39] 146 sn Pilate then offered to release Jesus, reminding the Jewish authorities that they had a custom that he release one prisoner for them at the Passover. There is no extra-biblical evidence alluding to the practice. It is, however, mentioned in Matthew and Mark, described either as a practice of Pilate (Mark 15:6) or of the Roman governor (Matt 27:15). These references may explain the lack of extra-biblical attestation: The custom to which Pilate refers here (18:39) is not a permanent one acknowledged by all the Roman governors, but one peculiar to Pilate as a means of appeasement, meant to better relations with his subjects. Such a limited meaning is certainly possible and consistent with the statement here.
[18:40] 147 tn Or “they shouted again,” or “they shouted in turn.” On the difficulty of translating πάλιν (palin) see BDAG 753 s.v. 5. It is simplest in the context of John’s Gospel to understand the phrase to mean “they shouted back” as a reply to Pilate’s question.
[18:40] 148 tn Grk “this one.”
[18:40] 149 sn The name Barabbas in Aramaic means “son of abba,” that is, “son of the father,” and presumably the man in question had another name (it may also have been Jesus, according to the textual variant in Matt 27:16, although this is uncertain). For the author this name held ironic significance: The crowd was asking for the release of a man called Barabbas, “son of the father,” while Jesus, who was truly the Son of the Father, was condemned to die instead.
[18:40] 150 tn Or “robber.” It is possible that Barabbas was merely a robber or highwayman, but more likely, given the use of the term ληστής (lhsth") in Josephus and other early sources, that he was a guerrilla warrior or revolutionary leader. See both R. E. Brown (John [AB], 2:857) and K. H. Rengstorf (TDNT 4:258) for more information. The word λῃστής was used a number of times by Josephus (J. W. 2.13.2-3 [2.253-254]) to describe the revolutionaries or guerrilla fighters who, from mixed motives of nationalism and greed, kept the rural districts of Judea in constant turmoil.
