Yohanes 4:27

The Disciples Return

4:27 Now at that very moment his disciples came back. ¹  They were shocked ²  because he was speaking ³  with a woman. However, no one said, “What do you want?” ⁴  or “Why are you speaking with her?”

Yohanes 16:19

16:19 Jesus could see ⁵  that they wanted to ask him about these things, ⁶  so ⁷  he said to them, “Are you asking ⁸  each other about this – that I said, ‘In a little while you ⁹  will not see me; again after a little while, you ¹⁰  will see me’?

Kejadian 32:29-30

32:29 Then Jacob asked, “Please tell me your name.” ¹¹  “Why ¹²  do you ask my name?” the man replied. ¹³  Then he blessed ¹⁴  Jacob ¹⁵  there. 32:30 So Jacob named the place Peniel, ¹⁶  explaining, ¹⁷  “Certainly ¹⁸  I have seen God face to face ¹⁹  and have survived.” ²⁰ 

Markus 9:32

9:32 But they did not understand this statement and were afraid to ask him.

Lukas 9:45

9:45 But they did not understand this statement; its meaning ²¹  had been concealed ²²  from them, so that they could not grasp it. Yet ²³  they were afraid to ask him about this statement.

[4:27]  ¹ tn Or “his disciples returned”; Grk “came” (“back” is supplied in keeping with English usage). Because of the length of the Greek sentence it is better to divide here and begin a new English sentence, leaving the καί (kai) before ἐθαύμαζον (eqaumazon) untranslated.

[4:27]  ² tn BDAG 444 s.v. θαυμάζω 1.a.γ has “be surprised that” followed by indirect discourse. The context calls for a slightly stronger wording.

[4:27]  ³ tn The ὅτι (Joti) could also be translated as declarative (“that he had been speaking with a woman”) but since this would probably require translating the imperfect verb as a past perfect (which is normal after a declarative ὅτι), it is preferable to take this ὅτι as causal.

[4:27]  ⁴ tn Grk “seek.” See John 4:23.

[4:27]  sn The question “What do you want?” is John’s editorial comment (for no one in the text was asking it). The author is making a literary link with Jesus’ statement in v. 23: It is evident that, in spite of what the disciples may have been thinking, what Jesus was seeking is what the Father was seeking, that is to say, someone to worship him.

[16:19]  ⁵ tn Grk “knew.”

[16:19]  sn Jesus could see. Supernatural knowledge of what the disciples were thinking is not necessarily in view here. Given the disciples’ confused statements in the preceding verses, it was probably obvious to Jesus that they wanted to ask what he meant.

[16:19]  ⁶ 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]  ⁷ 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]  ⁸ tn Grk “inquiring” or “seeking.”

[16:19]  ⁹ tn Grk “A little while, and you.”

[16:19]  ¹⁰ tn Grk “and again a little while, and you.”

[32:29]  ¹¹ sn Tell me your name. In primitive thought to know the name of a deity or supernatural being would enable one to use it for magical manipulation or power (A. S. Herbert, Genesis 12-50 [TBC], 108). For a thorough structural analysis of the passage discussing the plays on the names and the request of Jacob, see R. Barthes, “The Struggle with the Angel: Textual Analysis of Genesis 32:23-33,” Structural Analysis and Biblical Exegesis (PTMS), 21-33.

[32:29]  ¹² tn The question uses the enclitic pronoun “this” to emphasize the import of the question.

[32:29]  ¹³ tn Heb “and he said, ‘Why is it that you ask my name?’” The referent of the pronoun “he” (the man who wrestled with Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[32:29]  ¹⁴ tn The verb here means that the Lord endowed Jacob with success; he would be successful in everything he did, including meeting Esau.

[32:29]  ¹⁵ tn Heb “him”; the referent (Jacob) has been specified in the translation for clarity.

[32:30]  ¹⁶ sn The name Peniel means “face of God.” Since Jacob saw God face to face here, the name is appropriate.

[32:30]  ¹⁷ tn The word “explaining” is supplied in the translation for stylistic reasons.

[32:30]  ¹⁸ tn Or “because.”

[32:30]  ¹⁹ sn I have seen God face to face. See the note on the name “Peniel” earlier in the verse.

[32:30]  ²⁰ tn Heb “and my soul [= life] has been preserved.”

[32:30]  sn I have survived. It was commonly understood that no one could see God and live (Gen 48:16; Exod 19:21, 24:10; and Judg 6:11, 22). On the surface Jacob seems to be saying that he saw God and survived. But the statement may have a double meaning, in light of his prayer for deliverance in v. 11. Jacob recognizes that he has survived his encounter with God and that his safety has now been guaranteed.

[9:45]  ²¹ tn Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.

[9:45]  ²² sn The passive verb had been concealed probably indicates that some force was preventing them from responding. It is debated whether God or Satan is meant here. By 24:25 it is clear that their lack of response is their own responsibility. The only way to reverse this is to pay careful attention as v. 44a urges.

[9:45]  ²³ tn Here καί (kai) has been translated as “yet” to indicate that in spite of their lack of understanding, the disciples were afraid to ask about it. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.