Yohanes 1:38

1:38 Jesus turned around and saw them following and said to them, “What do you want?” ¹  So they said to him, “Rabbi” (which is translated Teacher), ²  “where are you staying?”

Yohanes 6:17

6:17 got into a boat, and started to cross the lake ³  to Capernaum. ⁴  (It had already become dark, and Jesus had not yet come to them.) ⁵ 

Yohanes 7:50

7:50 Nicodemus, who had gone to Jesus ⁶  before and who was one of the rulers, ⁷  said, ⁸ 

Yohanes 8:2

8:2 Early in the morning he came to the temple courts again. All the people came to him, and he sat down and began to teach ⁹  them.

Yohanes 9:19

9:19 They asked the parents, ¹⁰  “Is this your son, whom you say ¹¹  was born blind? Then how does he now see?”

Yohanes 12:40

12:40 “He has blinded their eyes

and hardened their heart, ¹² 

so that they would not see with their eyes

and understand with their heart, ¹³ 

and turn to me, ¹⁴  and I would heal them.” ¹⁵ 

Yohanes 13:1

Washing the Disciples’ Feet

13:1 Just before the Passover feast, Jesus knew that his time ¹⁶  had come to depart ¹⁷  from this world to the Father. Having loved his own who were in the world, he now loved them to the very end. ¹⁸ 

Yohanes 17:6

Jesus Prays for the Disciples

17:6 “I have revealed ¹⁹  your name to the men ²⁰  you gave me out of the world. They belonged to you, ²¹  and you gave them to me, and they have obeyed ²²  your word.

Yohanes 17:11-12

17:11 I ²³  am no longer in the world, but ²⁴  they are in the world, and I am coming to you. Holy Father, keep them safe ²⁵  in your name ²⁶  that you have given me, so that they may be one just as we are one. ²⁷  17:12 When I was with them I kept them safe ²⁸  and watched over them ²⁹  in your name ³⁰  that you have given me. Not one ³¹  of them was lost except the one destined for destruction, ³²  so that the scripture could be fulfilled. ³³ 

Yohanes 17:14-15

17:14 I have given them your word, ³⁴  and the world has hated them, because they do not belong to the world, ³⁵  just as I do not belong to the world. ³⁶  17:15 I am not asking you to take them out of the world, but that you keep them safe ³⁷  from the evil one. ³⁸ 

Yohanes 17:17-18

17:17 Set them apart ³⁹  in the truth; your word is truth. 17:18 Just as you sent me into the world, so I sent them into the world. ⁴⁰ 

Yohanes 17:23

17:23 I in them and you in me – that they may be completely one, ⁴¹  so that the world will know that you sent me, and you have loved them just as you have loved me.

Yohanes 18:7

18:7 Then Jesus ⁴²  asked them again, “Who are you looking for?” And they said, “Jesus the Nazarene.”

Yohanes 18:29

18:29 So Pilate came outside to them and said, “What accusation ⁴³  do you bring against this man?” ⁴⁴ 

Yohanes 20:10

Jesus’ Appearance to Mary Magdalene

20:10 So the disciples went back to their homes.

[1:38]  ¹ tn Grk “What are you seeking?”

[1:38]  ² sn This is a parenthetical note by the author.

[6:17]  ³ tn Or “sea.” See the note on “lake” in the previous verse.

[6:17]  ⁴ map For location see Map1 D2; Map2 C3; Map3 B2.

[6:17]  ⁵ sn This is a parenthetical note by the author.

[7:50]  ⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:50]  ⁷ tn Grk “who was one of them”; the referent (the rulers) has been specified in the translation for clarity.

[7:50]  ⁸ tn Grk “said to them.”

[8:2]  ⁹ tn An ingressive sense for the imperfect fits well here following the aorist participle.

[9:19]  ¹⁰ tn Grk “and they asked them, saying”; the referent (the parents) has been specified in the translation for clarity.

[9:19]  ¹¹ tn The Greek pronoun and verb are both plural (both parents are addressed).

[12:40]  ¹² tn Or “closed their mind.”

[12:40]  ¹³ tn Or “their mind.”

[12:40]  ¹⁴ tn One could also translate στραφῶσιν (strafwsin) as “repent” or “change their ways,” but both of these terms would be subject to misinterpretation by the modern English reader. The idea is one of turning back to God, however. The words “to me” are not in the Greek text, but are implied.

[12:40]  ¹⁵ sn A quotation from Isa 6:10.

[13:1]  ¹⁶ tn Grk “his hour.”

[13:1]  ¹⁷ 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]  ¹⁸ 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”).

[13:1]  sn The full extent of Jesus’ love for his disciples is not merely seen in his humble service to them in washing their feet (the most common interpretation of the passage). The full extent of his love for them is demonstrated in his sacrificial death for them on the cross. The footwashing episode which follows then becomes a prophetic act, or acting out beforehand, of his upcoming death on their behalf. The message for the disciples was that they were to love one another not just in humble, self-effacing service, but were to be willing to die for one another. At least one of them got this message eventually, though none understood it at the time (see 1 John 3:16).

[17:6]  ¹⁹ tn Or “made known,” “disclosed.”

[17:6]  ²⁰ tn Here “men” is retained as a translation for ἀνθρώποις (anqrwpoi") rather than the more generic “people” because in context it specifically refers to the eleven men Jesus had chosen as apostles (Judas had already departed, John 13:30). If one understands the referent here to be the broader group of Jesus’ followers that included both men and women, a translation like “to the people” should be used here instead.

[17:6]  ²¹ tn Grk “Yours they were.”

[17:6]  ²² tn Or “have kept.”

[17:11]  ²³ 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.

[17:11]  ²⁴ tn The context indicates that this should be translated as an adversative or contrastive conjunction.

[17:11]  ²⁵ tn Or “protect them”; Grk “keep them.”

[17:11]  ²⁶ tn Or “by your name.”

[17:11]  ²⁷ tn The second repetition of “one” is implied, and is supplied here for clarity.

[17:12]  ²⁸ tn Or “I protected them”; Grk “I kept them.”

[17:12]  ²⁹ tn Grk “and guarded them.”

[17:12]  ³⁰ tn Or “by your name.”

[17:12]  ³¹ tn Grk And not one.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:12]  ³² tn Grk “the son of destruction” (a Semitic idiom for one appointed for destruction; here it is a reference to Judas).

[17:12]  sn The one destined to destruction refers to Judas. Clearly in John’s Gospel Judas is portrayed as a tool of Satan. He is described as “the devil” in 6:70. In 13:2 Satan put into Judas’ heart the idea of betraying Jesus, and 13:27 Satan himself entered Judas. Immediately after this Judas left the company of Jesus and the other disciples and went out into the realm of darkness (13:30). Cf. 2 Thess 2:3, where this same Greek phrase (“the son of destruction”; see tn above) is used to describe the man through whom Satan acts to rebel against God in the last days.

[17:12]  ³³ sn A possible allusion to Ps 41:9 or Prov 24:22 LXX. The exact passage is not specified here, but in John 13:18, Ps 41:9 is explicitly quoted by Jesus with reference to the traitor, suggesting that this is the passage to which Jesus refers here. The previous mention of Ps 41:9 in John 13:18 probably explains why the author felt no need for an explanatory parenthetical note here. It is also possible that the passage referred to here is Prov 24:22 LXX, where in the Greek text the phrase “son of destruction” appears.

[17:14]  ³⁴ tn Or “your message.”

[17:14]  ³⁵ tn Grk “because they are not of the world.”

[17:14]  ³⁶ tn Grk “just as I am not of the world.”

[17:15]  ³⁷ tn Or “that you protect them”; Grk “that you keep them.”

[17:15]  ³⁸ tn The phrase “the evil one” is a reference to Satan. The genitive noun τοῦ πονηροῦ (tou ponhrou) is ambiguous with regard to gender: It may represent the neuter τὸ πονηρόν (to ponhron), “that which is evil,” or the masculine ὁ πονηρός (Jo ponhro"), “the evil one,” i.e., Satan. In view of the frequent use of the masculine in 1 John 2:13-14, 3:12, and 5:18-19 it seems much more probable that the masculine is to be understood here, and that Jesus is praying for his disciples to be protected from Satan. Cf. BDAG 851 s.v. πονηρός 1.b.β and 1.b.γ.

[17:17]  ³⁹ tn Or “Consecrate them” or “Sanctify them.”

[17:17]  sn The Greek word translated set…apart (ἁγιάζω, Jagiazw) is used here in its normal sense of being dedicated, consecrated, or set apart. The sphere in which the disciples are to be set apart is in the truth. In 3:21 the idea of “practicing” (Grk “doing”) the truth was introduced; in 8:32 Jesus told some of his hearers that if they continued in his word they would truly be his disciples, and would know the truth, and the truth would make them free. These disciples who are with Jesus now for the Farewell Discourse have continued in his word (except for Judas Iscariot, who has departed), and they do know the truth about who Jesus is and why he has come into the world (17:8). Thus Jesus can ask the Father to set them apart in this truth as he himself is set apart, so that they might carry on his mission in the world after his departure (note the following verse).

[17:18]  ⁴⁰ sn Jesus now compared the mission on which he was sending the disciples to his own mission into the world, on which he was sent by the Father. As the Father sent Jesus into the world (cf. 3:17), so Jesus now sends the disciples into the world to continue his mission after his departure. The nature of this prayer for the disciples as a consecratory prayer is now emerging: Jesus was setting them apart for the work he had called them to do. They were, in a sense, being commissioned.

[17:23]  ⁴¹ tn Or “completely unified.”

[18:7]  ⁴² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:29]  ⁴³ tn Or “charge.”

[18:29]  ⁴⁴ 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.