Discovery BoxJohn 11:52 
Context11:52 and not for the Jewish nation 1 only, 2 but to gather together 3 into one the children of God who are scattered.) 4
John 17:7
Context17:7 Now they understand 5 that everything 6 you have given me comes from you,
John 17:20
Context17:20 “I am not praying 7 only on their behalf, but also on behalf of those who believe 8 in me through their testimony, 9
John 18:40
Context18:40 Then they shouted back, 10 “Not this man, 11 but Barabbas!” 12 (Now Barabbas was a revolutionary. 13 ) 14
John 21:24
Context21:24 This is the disciple who testifies about these things and has written these things, and we know that his testimony is true.
1 tn See the note on the word “nation” in the previous verse.
2 sn The author in his comment expands the prophecy to include the Gentiles (not for the Jewish nation only), a confirmation that the Fourth Gospel was directed, at least partly, to a Gentile audience. There are echoes of Pauline concepts here (particularly Eph 2:11-22) in the stress on the unity of Jew and Gentile.
3 tn Grk “that he might gather together.”
4 sn This is a parenthetical note by the author.
5 tn Or “they have come to know,” or “they have learned.”
6 tn Grk “all things.”
7 tn Or “I do not pray.”
8 tn Although πιστευόντων (pisteuontwn) is a present participle, it must in context carry futuristic force. The disciples whom Jesus is leaving behind will carry on his ministry and in doing so will see others come to trust in him. This will include not only Jewish Christians, but other Gentile Christians who are “not of this fold” (10:16), and thus Jesus’ prayer for unity is especially appropriate in light of the probability that most of the readers of the Gospel are Gentiles (much as Paul stresses unity between Jewish and Gentile Christians in Eph 2:10-22).
9 tn Grk “their word.”
10 tn Or “they shouted again,” or “they shouted in turn.” On the difficulty of translating πάλιν (palin) see BDAG 753 s.v. 5. It is simplest in the context of John’s Gospel to understand the phrase to mean “they shouted back” as a reply to Pilate’s question.
11 tn Grk “this one.”
12 sn The name Barabbas in Aramaic means “son of abba,” that is, “son of the father,” and presumably the man in question had another name (it may also have been Jesus, according to the textual variant in Matt 27:16, although this is uncertain). For the author this name held ironic significance: The crowd was asking for the release of a man called Barabbas, “son of the father,” while Jesus, who was truly the Son of the Father, was condemned to die instead.
13 tn Or “robber.” It is possible that Barabbas was merely a robber or highwayman, but more likely, given the use of the term ληστής (lhsth") in Josephus and other early sources, that he was a guerrilla warrior or revolutionary leader. See both R. E. Brown (John [AB], 2:857) and K. H. Rengstorf (TDNT 4:258) for more information. The word λῃστής was used a number of times by Josephus (J. W. 2.13.2-3 [2.253-254]) to describe the revolutionaries or guerrilla fighters who, from mixed motives of nationalism and greed, kept the rural districts of Judea in constant turmoil.
14 sn This is a parenthetical note by the author.
