4:27 Now at that very moment his disciples came back. 3 They were shocked 4 because he was speaking 5 with a woman. However, no one said, “What do you want?” 6 or “Why are you speaking with her?”
17:24 “Father, I want those you have given me to be with me where I am, 9 so that they can see my glory that you gave me because you loved me before the creation of the world 10 .
1 tn Grk “What are you seeking?”
2 sn This is a parenthetical note by the author.
3 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 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.
5 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.
6 tn Grk “seek.” See John 4:23.
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.
7 tn Or “knew.”
8 tn Grk “he.” The referent (the man) has been specified in the translation for clarity.
9 tn Grk “the ones you have given me, I want these to be where I am with me.”
10 tn Grk “before the foundation of the world.”
11 tn The word “prisoner” is not in the Greek text but is implied.
12 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.