Yohanes 19:16

19:16 Then Pilate ¹  handed him over ²  to them to be crucified.

The Crucifixion

So they took Jesus,

Yohanes 3:35

3:35 The Father loves the Son and has placed all things under his authority. ³ 

Yohanes 12:4

12:4 But Judas Iscariot, one of his disciples (the one who was going to betray him) ⁴  said,

Yohanes 13:11

13:11 (For Jesus ⁵  knew the one who was going to betray him. For this reason he said, “Not every one of you is ⁶  clean.”) ⁷ 

Yohanes 10:18

10:18 No one takes it away from me, but I lay it down ⁸  of my own free will. ⁹  I have the authority ¹⁰  to lay it down, and I have the authority ¹¹  to take it back again. This commandment ¹²  I received from my Father.”

Yohanes 5:22

5:22 Furthermore, the Father does not judge ¹³  anyone, but has assigned ¹⁴  all judgment to the Son,

Yohanes 10:17

10:17 This is why the Father loves me ¹⁵  – because I lay down my life, ¹⁶  so that I may take it back again.

Yohanes 15:13

15:13 No one has greater love than this – that one lays down his life ¹⁷  for his friends.

Yohanes 13:2

13:2 The evening meal ¹⁸  was in progress, and the devil had already put into the heart ¹⁹  of Judas Iscariot, Simon’s son, that he should betray ²⁰  Jesus. ²¹ 

Yohanes 10:11

10:11 “I am the good ²²  shepherd. The good shepherd lays down his life ²³  for the sheep.

Yohanes 10:15

10:15 just as the Father knows me and I know the Father – and I lay down my life ²⁴  for ²⁵  the sheep.

Yohanes 18:35

18:35 Pilate answered, “I am not a Jew, am I? ²⁶  Your own people ²⁷  and your chief priests handed you over ²⁸  to me. What have you done?”

Yohanes 18:2

18:2 (Now Judas, the one who betrayed him, knew the place too, because Jesus had met there many times ²⁹  with his disciples.) ³⁰ 

Yohanes 18:30

18:30 They replied, ³¹  “If this man ³²  were not a criminal, ³³  we would not have handed him over to you.” ³⁴ 

Yohanes 13:37

13:37 Peter said to him, “Lord, why can’t I follow you now? I will lay down my life for you!” ³⁵ 

Yohanes 19:30

19:30 When ³⁶  he had received the sour wine, Jesus said, “It is completed!” ³⁷  Then he bowed his head and gave up his spirit. ³⁸ 

Yohanes 19:11

19:11 Jesus replied, “You would have no authority ³⁹  over me at all, unless it was given to you from above. Therefore the one who handed me over to you ⁴⁰  is guilty of greater sin.” ⁴¹ 

Yohanes 13:38

13:38 Jesus answered, “Will you lay down your life for me? ⁴²  I tell you the solemn truth, ⁴³  the rooster will not crow until you have denied me three times!

Yohanes 17:6

Jesus Prays for the Disciples

17:6 “I have revealed ⁴⁴  your name to the men ⁴⁵  you gave me out of the world. They belonged to you, ⁴⁶  and you gave them to me, and they have obeyed ⁴⁷  your word.

Yohanes 17:4

17:4 I glorified you on earth by completing ⁴⁸  the work you gave me to do. ⁴⁹ 

Yohanes 18:36

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 ⁵⁰  handed over ⁵¹  to the Jewish authorities. ⁵²  But as it is, ⁵³  my kingdom is not from here.”

Yohanes 13:3

13:3 Because Jesus ⁵⁴  knew that the Father had handed all things over to him, ⁵⁵  and that he had come from God and was going back to God,

Yohanes 21:20

Peter and the Disciple Jesus Loved

21:20 Peter turned around and saw the disciple whom Jesus loved following them. ⁵⁶  (This was the disciple ⁵⁷  who had leaned back against Jesus’ ⁵⁸  chest at the meal and asked, ⁵⁹  “Lord, who is the one who is going to betray you?”) ⁶⁰ 

Yohanes 13:21

13:21 When he had said these things, Jesus was greatly distressed ⁶¹  in spirit, and testified, ⁶²  “I tell you the solemn truth, ⁶³  one of you will betray me.” ⁶⁴ 

Yohanes 6:71

6:71 (Now he said this about Judas son of Simon Iscariot, ⁶⁵  for Judas, ⁶⁶  one of the twelve, was going to betray him.) ⁶⁷ 

Yohanes 18:9

18:9 He said this ⁶⁸  to fulfill the word he had spoken, ⁶⁹  “I have not lost a single one of those whom you gave me.” ⁷⁰ 

Yohanes 17:7

17:7 Now they understand ⁷¹  that everything ⁷²  you have given me comes from you,

Yohanes 17:9

17:9 I am praying ⁷³  on behalf of them. I am not praying ⁷⁴  on behalf of the world, but on behalf of those you have given me, because they belong to you. ⁷⁵ 

Yohanes 6:64

6:64 But there are some of you who do not believe.” (For Jesus had already known from the beginning who those were who did not believe, and who it was who would betray him.) ⁷⁶ 

Yohanes 18:5

18:5 They replied, ⁷⁷  “Jesus the Nazarene.” He told them, “I am he.” (Now Judas, the one who betrayed him, was standing there with them.) ⁷⁸ 

Yohanes 5:36

5:36 “But I have a testimony greater than that from John. For the deeds ⁷⁹  that the Father has assigned me to complete – the deeds ⁸⁰  I am now doing – testify about me that the Father has sent me.

Yohanes 17:11

17:11 I ⁸¹  am no longer in the world, but ⁸²  they are in the world, and I am coming to you. Holy Father, keep them safe ⁸³  in your name ⁸⁴  that you have given me, so that they may be one just as we are one. ⁸⁵ 

Yohanes 17:24

17:24 “Father, I want those you have given me to be with me where I am, ⁸⁶  so that they can see my glory that you gave me because you loved me before the creation of the world ⁸⁷ .

Yohanes 17:2

17:2 just as you have given him authority over all humanity, ⁸⁸  so that he may give eternal life to everyone you have given him. ⁸⁹ 

Yohanes 17:8

17:8 because I have given them the words you have given me. They ⁹⁰  accepted ⁹¹  them ⁹²  and really ⁹³  understand ⁹⁴  that I came from you, and they believed that you sent me.

Yohanes 17:12

17:12 When I was with them I kept them safe ⁹⁵  and watched over them ⁹⁶  in your name ⁹⁷  that you have given me. Not one ⁹⁸  of them was lost except the one destined for destruction, ⁹⁹  so that the scripture could be fulfilled. ¹⁰⁰ 

Yohanes 3:16

3:16 For this is the way ¹⁰¹  God loved the world: He gave his one and only ¹⁰²  Son, so that everyone who believes in him will not perish ¹⁰³  but have eternal life. ¹⁰⁴ 

Yohanes 17:22

17:22 The glory ¹⁰⁵  you gave to me I have given to them, that they may be one just as we are one –

Yohanes 17:19

17:19 And I set myself apart ¹⁰⁶  on their behalf, ¹⁰⁷  so that they too may be truly set apart. ¹⁰⁸ 

Yohanes 4:34

4:34 Jesus said to them, “My food is to do the will of the one who sent me ¹⁰⁹  and to complete ¹¹⁰  his work. ¹¹¹ 

Yohanes 10:14

10:14 “I am the good shepherd. I ¹¹²  know my own ¹¹³  and my own know me –

Yohanes 10:29

10:29 My Father, who has given them to me, is greater than all, ¹¹⁴  and no one can snatch ¹¹⁵  them from my Father’s hand.

[19:16]  ¹ tn Grk “Then he”; the referent (Pilate) has been specified in the translation for clarity.

[19:16]  ² tn Or “delivered him over.”

[3:35]  ³ tn Grk “has given all things into his hand” (an idiom).

[12:4]  ⁴ sn This is a parenthetical note by the author.

[13:11]  ⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:11]  ⁶ tn Grk “Not all of you are.”

[13:11]  ⁷ sn This is a parenthetical note by the author.

[10:18]  ⁸ tn Or “give it up.”

[10:18]  ⁹ tn Or “of my own accord.” “Of my own free will” is given by BDAG 321 s.v. ἐμαυτοῦ c.

[10:18]  ¹⁰ tn Or “I have the right.”

[10:18]  ¹¹ tn Or “I have the right.”

[10:18]  ¹² tn Or “order.”

[5:22]  ¹³ tn Or “condemn.”

[5:22]  ¹⁴ tn Or “given,” or “handed over.”

[10:17]  ¹⁵ tn Grk “Because of this the Father loves me.”

[10:17]  ¹⁶ tn Or “die willingly.”

[15:13]  ¹⁷ tn Or “one dies willingly.”

[13:2]  ¹⁸ tn Or “Supper.” To avoid possible confusion because of different regional English usage regarding the distinction between “dinner” and “supper” as an evening meal, the translation simply refers to “the evening meal.”

[13:2]  ¹⁹ sn At this point the devil had already put into the heart of Judas Iscariot, Simon’s son, that he should betray Jesus. C. K. Barrett (St. John, 365) thought this was a reference to the idea entering the devil’s own heart, but this does not seem likely. It is more probable that Judas’ heart is meant, since the use of the Greek article (rather than a possessive pronoun) is a typical idiom when a part of one’s own body is indicated. Judas’ name is withheld until the end of the sentence for dramatic effect (emphasis). This action must be read in light of 13:27, and appears to refer to a preliminary idea or plan.

[13:2]  ²⁰ tn Or “that he should hand over.”

[13:2]  ²¹ tn Grk “betray him”; the referent (Jesus) has been specified in the translation for clarity.

[10:11]  ²² tn Or “model” (see R. E. Brown, John [AB], 1:386, who argues that “model” is a more exact translation of καλός [kalos] here).

[10:11]  ²³ tn Or “The good shepherd dies willingly.”

[10:11]  sn Jesus speaks openly of his vicarious death twice in this section (John 10:11, 15). Note the contrast: The thief takes the life of the sheep (10:10), the good shepherd lays down his own life for the sheep. Jesus is not speaking generally here, but specifically: He has his own substitutionary death on the cross in view. For a literal shepherd with a literal flock, the shepherd’s death would have spelled disaster for the sheep; in this instance it spells life for them (Compare the worthless shepherd of Zech 11:17, by contrast).

[10:15]  ²⁴ tn Or “I die willingly.”

[10:15]  ²⁵ tn Or “on behalf of” or “for the sake of.”

[18:35]  ²⁶ 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]  ²⁷ tn Or “your own nation.”

[18:35]  ²⁸ tn Or “delivered you over.”

[18:2]  ²⁹ tn Or “often.”

[18:2]  ³⁰ sn This is a parenthetical note by the author.

[18:30]  ³¹ tn Grk “They answered and said to him.”

[18:30]  ³² tn Grk “this one.”

[18:30]  ³³ tn Or “an evildoer”; Grk “one doing evil.”

[18:30]  ³⁴ tn Or “would not have delivered him over.”

[13:37]  ³⁵ tn Or “I will die willingly for you.”

[19:30]  ³⁶ tn Grk “Then when.” Here οὖν (oun) has not been translated for stylistic reasons.

[19:30]  ³⁷ tn Or “It is accomplished,” “It is finished,” or “It is ended.” See tn on John 13:1.

[19:30]  ³⁸ tn Or “he bowed his head and died”; Grk “he bowed his head and gave over the spirit.”

[19:11]  ³⁹ tn Or “power.”

[19:11]  ⁴⁰ tn Or “who delivered me over to you.”

[19:11]  sn The one who handed me over to you appears to be a reference to Judas at first; yet Judas did not deliver Jesus up to Pilate, but to the Jewish authorities. The singular may be a reference to Caiaphas, who as high priest was representative of all the Jewish authorities, or it may be a generic singular referring to all the Jewish authorities directly. In either case the end result is more or less the same.

[19:11]  ⁴¹ tn Grk “has the greater sin” (an idiom).

[19:11]  sn Because Pilate had no authority over Jesus except what had been given to him from God, the one who handed Jesus over to Pilate was guilty of greater sin. This does not absolve Pilate of guilt; it simply means his guilt was less than those who handed Jesus over to him, because he was not acting against Jesus out of deliberate hatred or calculated malice, like the Jewish religious authorities. These were thereby guilty of greater sin.

[13:38]  ⁴² tn Or “Will you die willingly for me?”

[13:38]  ⁴³ tn Grk “Truly, truly, I say to you.”

[17:6]  ⁴⁴ tn Or “made known,” “disclosed.”

[17:6]  ⁴⁵ 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]  ⁴⁶ tn Grk “Yours they were.”

[17:6]  ⁴⁷ tn Or “have kept.”

[17:4]  ⁴⁸ tn Or “by finishing” or “by accomplishing.” Jesus now states that he has glorified the Father on earth by finishing (τελειώσας [teleiwsas] is best understood as an adverbial participle of means) the work which the Father had given him to do.

[17:4]  sn By completing the work. The idea of Jesus being sent into the world on a mission has been mentioned before, significantly in 3:17. It was even alluded to in the immediately preceding verse here (17:3). The completion of the “work” the Father had sent him to accomplish was mentioned by Jesus in 4:34 and 5:36. What is the nature of the “work” the Father has given the Son to accomplish? It involves the Son’s mission to be the Savior of the world, as 3:17 indicates. But this is accomplished specifically through Jesus’ sacrificial death on the cross (a thought implied by the reference to the Father “giving” the Son in 3:16). It is not without significance that Jesus’ last word from the cross is “It is completed” (19:30).

[17:4]  ⁴⁹ tn Grk “the work that you gave to me so that I may do it.”

[18:36]  ⁵⁰ tn Grk “so that I may not be.”

[18:36]  ⁵¹ tn Or “delivered over.”

[18:36]  ⁵² 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.

[18:36]  ⁵³ tn Grk “now.”

[13:3]  ⁵⁴ tn Grk “Because he knew”; the referent (Jesus) has been specified in the translation for clarity.

[13:3]  ⁵⁵ tn Grk “had given all things into his hands.”

[21:20]  ⁵⁶ tn The word “them” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.

[21:20]  ⁵⁷ tn The words “This was the disciple” are not in the Greek text, but are supplied for clarity.

[21:20]  ⁵⁸ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[21:20]  ⁵⁹ tn Grk “and said.”

[21:20]  ⁶⁰ sn This is a parenthetical note by the author.

[13:21]  ⁶¹ tn Or “greatly troubled.”

[13:21]  ⁶² tn Grk “and testified and said.”

[13:21]  ⁶³ tn Grk “Truly, truly, I say to you.”

[13:21]  ⁶⁴ tn Or “will hand me over.”

[6:71]  ⁶⁵ sn At least six explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). See D. A. Carson, John, 304.

[6:71]  ⁶⁶ tn Grk “this one”; the referent (Judas) has been specified in the translation for clarity.

[6:71]  ⁶⁷ sn This parenthetical statement by the author helps the reader understand Jesus’ statement one of you is the devil in the previous verse. This is the first mention of Judas in the Fourth Gospel, and he is immediately identified (as he is in the synoptic gospels, Matt 10:4, Mark 3:19, Luke 6:16) as the one who would betray Jesus.

[18:9]  ⁶⁸ 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]  ⁶⁹ sn This expression is similar to John 6:39 and John 17:12.

[18:9]  ⁷⁰ 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.

[18:9]  sn This action of Jesus on behalf of his disciples is interpreted by the author as a fulfillment of Jesus’ own words: “I have not lost a single one of those whom you gave me.” Here it is Jesus’ own words, rather than the OT scriptures, which are quoted. This same formula will be used by the author again of Jesus’ words in 18:32, but the verb is used elsewhere in the Fourth Gospel to describe the NT fulfillment of OT passages (12:38, 13:18, 15:25, 17:12, 19:24, and 19:36). It is a bit difficult to determine the exact referent, since the words of Jesus quoted in this verse are not an exact reproduction of a saying of Jesus elsewhere in John’s Gospel. Although some have identified the saying with John 6:39, the closest parallel is in 17:12, where the betrayer, Judas, is specifically excluded. The words quoted here in 18:9 appear to be a free rendition of 17:12.

[17:7]  ⁷¹ tn Or “they have come to know,” or “they have learned.”

[17:7]  ⁷² tn Grk “all things.”

[17:9]  ⁷³ tn Grk “I am asking.”

[17:9]  ⁷⁴ tn Grk “I am not asking.”

[17:9]  ⁷⁵ tn Or “because they are yours.”

[6:64]  ⁷⁶ sn This is a parenthetical comment by the author.

[18:5]  ⁷⁷ tn Grk “They answered.”

[18:5]  sn The author does not state precisely who from the group of soldiers and temple police replied to Jesus at this point. It may have been the commander of the Roman soldiers, although his presence is not explicitly mentioned until 18:12. It may also have been one of the officers of the chief priests. To the answer given, “Jesus the Nazarene,” Jesus replies “I am [he].”

[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).

[5:36]  ⁷⁹ tn Or “works.”

[5:36]  ⁸⁰ tn Grk “complete, which I am now doing”; the referent of the relative pronoun has been specified by repeating “deeds” from the previous clause.

[17:11]  ⁸¹ 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]  ⁸² tn The context indicates that this should be translated as an adversative or contrastive conjunction.

[17:11]  ⁸³ tn Or “protect them”; Grk “keep them.”

[17:11]  ⁸⁴ tn Or “by your name.”

[17:11]  ⁸⁵ tn The second repetition of “one” is implied, and is supplied here for clarity.

[17:24]  ⁸⁶ tn Grk “the ones you have given me, I want these to be where I am with me.”

[17:24]  ⁸⁷ tn Grk “before the foundation of the world.”

[17:2]  ⁸⁸ tn Or “all people”; Grk “all flesh.”

[17:2]  ⁸⁹ tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”

[17:8]  ⁹⁰ 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.

[17:8]  ⁹¹ tn Or “received.”

[17:8]  ⁹² tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[17:8]  ⁹³ tn Or “truly.”

[17:8]  ⁹⁴ tn Or have come to know.”

[17:12]  ⁹⁵ tn Or “I protected them”; Grk “I kept them.”

[17:12]  ⁹⁶ tn Grk “and guarded them.”

[17:12]  ⁹⁷ tn Or “by your name.”

[17:12]  ⁹⁸ 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]  ⁹⁹ 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]  ¹⁰⁰ 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.

[3:16]  ¹⁰¹ tn Or “this is how much”; or “in this way.” The Greek adverb οὕτως (Joutws) can refer (1) to the degree to which God loved the world, that is, to such an extent or so much that he gave his own Son (see R. E. Brown, John [AB], 1:133-34; D. A. Carson, John, 204) or (2) simply to the manner in which God loved the world, i.e., by sending his own son (see R. H. Gundry and R. W. Howell, “The Sense and Syntax of John 3:14-17 with Special Reference to the Use of Οὕτως…ὥστε in John 3:16,” NovT 41 [1999]: 24-39). Though the term more frequently refers to the manner in which something is done (see BDAG 741-42 s.v. οὕτω/οὕτως), the following clause involving ὥστε (Jwste) plus the indicative (which stresses actual, but [usually] unexpected result) emphasizes the greatness of the gift God has given. With this in mind, then, it is likely (3) that John is emphasizing both the degree to which God loved the world as well as the manner in which He chose to express that love. This is in keeping with John’s style of using double entendre or double meaning. Thus, the focus of the Greek construction here is on the nature of God's love, addressing its mode, intensity, and extent.

[3:16]  ¹⁰² tn Although this word is often translated “only begotten,” such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clement 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant. 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means “one-of-a-kind” and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God (τέκνα θεοῦ, tekna qeou), Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 1:18, 3:16, and 3:18).

[3:16]  ¹⁰³ tn In John the word ἀπόλλυμι (apollumi) can mean either (1) to be lost (2) to perish or be destroyed, depending on the context.

[3:16]  ¹⁰⁴ sn The alternatives presented are only two (again, it is typical of Johannine thought for this to be presented in terms of polar opposites): perish or have eternal life.

[17:22]  ¹⁰⁵ tn Grk And the glory.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:19]  ¹⁰⁶ tn Or “I sanctify.”

[17:19]  sn In what sense does Jesus refer to his own ‘sanctification’ with the phrase I set myself apart? In 10:36 Jesus referred to himself as “the one whom the Father sanctified and sent into the world,” which seems to look at something already accomplished. Here, however, it is something he does on behalf of the disciples (on their behalf) and this suggests a reference to his impending death on the cross. There is in fact a Johannine wordplay here based on slightly different meanings for the Greek verb translated set apart (ἁγιάζω, Jagiazw). In the sense it was used in 10:36 of Jesus and in 17:17 and here to refer to the disciples, it means to set apart in the sense that prophets (cf. Jer 1:5) and priests (Exod 40:13, Lev 8:30, and 2 Chr 5:11) were consecrated (or set apart) to perform their tasks. But when Jesus speaks of setting himself apart (consecrating or dedicating himself) on behalf of the disciples here in 17:19 the meaning is closer to the consecration of a sacrificial animal (Deut 15:19). Jesus is “setting himself apart,” i.e., dedicating himself, to do the will of the Father, that is, to go to the cross on the disciples’ behalf (and of course on behalf of their successors as well).

[17:19]  ¹⁰⁷ tn Or “for their sake.”

[17:19]  ¹⁰⁸ tn Or “they may be truly consecrated,” or “they may be truly sanctified.”

[4:34]  ¹⁰⁹ sn The one who sent me refers to the Father.

[4:34]  ¹¹⁰ tn Or “to accomplish.”

[4:34]  ¹¹¹ tn The substantival ἵνα (Jina) clause has been translated as an English infinitive clause.

[4:34]  sn No one brought him anything to eat, did they? In the discussion with the disciples which took place while the woman had gone into the city, note again the misunderstanding: The disciples thought Jesus referred to physical food, while he was really speaking figuratively and spiritually again. Thus Jesus was forced to explain what he meant, and the explanation that his food was his mission, to do the will of God and accomplish his work, leads naturally into the metaphor of the harvest. The fruit of his mission was represented by the Samaritans who were coming to him.

[10:14]  ¹¹² tn Grk “And I.” 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.

[10:14]  ¹¹³ tn The direct object is frequently omitted in Greek and must be supplied from the context. Here it could be “sheep,” but Jesus was ultimately talking about “people.”

[10:29]  ¹¹⁴ tn Or “is superior to all.”

[10:29]  ¹¹⁵ tn Or “no one can seize.”