8:9 Now when they heard this, they began to drift away one at a time, starting with the older ones, 15 until Jesus was left alone with the woman standing before him.
9:24 Then they summoned 16 the man who used to be blind 17 a second time and said to him, “Promise before God to tell the truth. 18 We know that this man 19 is a sinner.”
13:1 Just before the Passover feast, Jesus knew that his time 25 had come to depart 26 from this world to the Father. Having loved his own who were in the world, he now loved them to the very end. 27
“I did not tell you these things from the beginning because I was with you. 31
16:25 “I have told you these things in obscure figures of speech; 36 a time 37 is coming when I will no longer speak to you in obscure figures, but will tell you 38 plainly 39 about the Father.
17:1 When Jesus had finished saying these things, he looked upward 45 to heaven 46 and said, “Father, the time 47 has come. Glorify your Son, so that your 48 Son may glorify you –
1 tn The grammatical structure of the question in Greek presupposes a negative reply.
2 tn Grk “an hour.”
3 tn “Here” is not in the Greek text but is supplied to conform to contemporary English idiom.
4 sn See also John 4:27.
5 tn Or “as.” The object-complement construction implies either “as” or “to be.”
6 tn This is a double accusative construction of object and complement with τοιούτους (toioutous) as the object and the participle προσκυνοῦντας (proskunounta") as the complement.
sn The Father wants such people as his worshipers. Note how the woman has been concerned about where people ought to worship, while Jesus is concerned about who people ought to worship.
7 tn Grk “the hour.”
8 tn BDAG 558 s.v. κομψότερον translates the idiom κομψότερον ἔχειν (komyoteron ecein) as “begin to improve.”
9 tn The second οὖν (oun) in 4:52 has been translated as “and” to improve English style by avoiding redundancy.
10 tn Grk “at the seventh hour.”
11 tn Or “knew.”
12 tn Grk “he.” The referent (the man) has been specified in the translation for clarity.
13 tn Grk “Truly, truly, I say to you.”
14 tn Grk “an hour.”
15 tn Or “beginning from the eldest.”
16 tn Grk “they called.”
17 tn Grk “who was blind.”
18 tn Grk “Give glory to God” (an idiomatic formula used in placing someone under oath to tell the truth).
19 tn The phrase “this man” is a reference to Jesus.
20 tn Or “Remove the stone.”
21 tn Grk “the sister of the one who had died.”
22 tn Grk “already he stinks.”
23 tn Or “been there” (in the tomb – see John 11:17).
24 sn He has been buried four days. Although all the details of the miracle itself are not given, those details which are mentioned are important. The statement made by Martha is extremely significant for understanding what actually took place. There is no doubt that Lazarus had really died, because the decomposition of his body had already begun to take place, since he had been dead for four days.
25 tn Grk “his hour.”
26 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).
27 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”).
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).
28 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.
29 tn Grk “their hour.”
30 tn The words “about them” are not in the Greek text, but are implied.
31 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.
32 sn The same word translated distress here has been translated sadness in the previous verse (a wordplay that is not exactly reproducible in English).
33 tn Grk “her hour.”
34 tn Grk “that a man” (but in a generic sense, referring to a human being).
35 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.
36 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.
37 tn Grk “an hour.”
38 tn Or “inform you.”
39 tn Or “openly.”
40 tn Grk “an hour.”
41 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.
42 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.
43 tn Grk “And” (but with some contrastive force).
44 tn Grk “the Father.”
45 tn Grk “he raised his eyes” (an idiom).
sn Jesus also looked upward before his prayer in John 11:41. This was probably a common posture in prayer. According to the parable in Luke 18:13 the tax collector did not feel himself worthy to do this.
46 tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.
47 tn Grk “the hour.”
sn The time has come. Jesus has said before that his “hour” had come, both in 12:23 when some Greeks sought to speak with him, and in 13:1 where just before he washed the disciples’ feet. It appears best to understand the “hour” as a period of time starting at the end of Jesus’ public ministry and extending through the passion week, ending with Jesus’ return to the Father through death, resurrection, and exaltation. The “hour” begins as soon as the first events occur which begin the process that leads to Jesus’ death.
48 tc The better witnesses (א B C* W 0109 0301) have “the Son” (ὁ υἱός, Jo Juios) here, while the majority (C3 L Ψ Ë13 33 Ï) read “your Son also” (καὶ ὁ υἱὸς σου, kai Jo Juio" sou), or “your Son” (ὁ υἱὸς σου; A D Θ 0250 1 579 pc lat sy); the second corrector of C has καὶ ὁ υἱός (“the Son also”). The longer readings appear to be predictable scribal expansions and as such should be considered secondary.
tn Grk “the Son”; “your” has been added here for English stylistic reasons.