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?”
12:27 “Now my soul is greatly distressed. And what should I say? ‘Father, deliver me 5 from this hour’? 6 No, but for this very reason I have come to this hour. 7
13:1 Just before the Passover feast, Jesus knew that his time 8 had come to depart 9 from this world to the Father. Having loved his own who were in the world, he now loved them to the very end. 10
20:1 Now very early on the first day of the week, 11 while it was still dark, Mary Magdalene 12 came to the tomb and saw that the stone had been moved away from the entrance. 13
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.
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.
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 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.
5 tn Or “save me.”
6 tn Or “this occasion.”
sn Father, deliver me from this hour. It is now clear that Jesus’ hour has come – the hour of his return to the Father through crucifixion, death, resurrection, and ascension (see 12:23). This will be reiterated in 13:1 and 17:1. Jesus states (employing words similar to those of Ps 6:4) that his soul is troubled. What shall his response to his imminent death be? A prayer to the Father to deliver him from that hour? No, because it is on account of this very hour that Jesus has come. His sacrificial death has always remained the primary purpose of his mission into the world. Now, faced with the completion of that mission, shall he ask the Father to spare him from it? The expected answer is no.
7 tn Or “this occasion.”
8 tn Grk “his hour.”
9 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).
10 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).
11 sn The first day of the week would be early Sunday morning. The Sabbath (and in this year the Passover) would have lasted from 6 p.m. Friday until 6 p.m. Saturday. Sunday would thus mark the first day of the following week.
12 sn John does not mention that Mary Magdalene was accompanied by any of the other women who had been among Jesus’ followers. The synoptic accounts all mention other women who accompanied her (although Mary Magdalene is always mentioned first). Why John does not mention the other women is not clear, but Mary probably becomes the focus of the author’s attention because it was she who came and found Peter and the beloved disciple and informed them of the empty tomb (20:2). Mary’s use of the plural in v. 2 indicates there were others present, in indirect agreement with the synoptic accounts.
13 tn Grk “from the tomb.”