¹ tn Or (perhaps) “Stop making.”

² tn Or “a house of merchants” (an allusion to Zech 14:21).

sn A marketplace. Zech 14:20-21, in context, is clearly a picture of the messianic kingdom. The Hebrew word translated “Canaanite” may also be translated “merchant” or “trader.” Read in this light, Zech 14:21 states that there will be no merchant in the house of the Lord in that day (the day of the Lord, at the establishment of the messianic kingdom). And what would Jesus’ words (and actions) in cleansing the temple have suggested to the observers? That Jesus was fulfilling messianic expectations would have been obvious – especially to the disciples, who had just seen the miracle at Cana with all its messianic implications.

³ sn The one who sent me refers to the Father.

⁴ tn Or “to accomplish.”

⁵ tn The substantival ἵνα (Jina) clause has been translated as an English infinitive clause.

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.

⁶ tn Or “you do not receive.”

⁷ tn Or “you will receive.”

⁸ sn One always speaks of “going up” to Jerusalem in Jewish idiom, even though in western thought it is more common to speak of south as “down” (Jerusalem lies south of Galilee). The reason for the idiom is that Jerusalem was identified with Mount Zion in the OT, so that altitude was the issue.

⁹ tc Most mss (Ì^66,75 B L T W Θ Ψ 070 0105 0250 Ë^1,13 Ï sa), including most of the better witnesses, have “not yet” (οὔπω, oupw) here. Those with the reading οὐκ are not as impressive (א D K 1241 al lat), but οὐκ is the more difficult reading here, especially because it stands in tension with v. 10. On the one hand, it is possible that οὐκ arose because of homoioarcton: A copyist who saw oupw wrote ouk. However, it is more likely that οὔπω was introduced early on to harmonize with what is said two verses later. As for Jesus’ refusal to go up to the feast in v. 8, the statement does not preclude action of a different kind at a later point. Jesus may simply have been refusing to accompany his brothers with the rest of the group of pilgrims, preferring to travel separately and “in secret” (v. 10) with his disciples.

¹⁰ tn Although the word is καιρός (kairos) here, it parallels John’s use of ὥρα (Jwra) elsewhere as a reference to the time appointed for Jesus by the Father – the time of his return to the Father, characterized by his death, resurrection, and ascension (glorification). In the Johannine literature, synonyms are often interchanged for no apparent reason other than stylistic variation.

¹¹ tn Or “my time has not yet come to an end” (a possible hint of Jesus’ death at Jerusalem); Grk “my time is not yet fulfilled.”

¹² tn Grk “my judgment is true.”

¹³ tn The phrase “when I judge” is not in the Greek text, but is implied by the context.

¹⁴ tn The phrase “do so together” is not in the Greek text, but is implied by the context.

¹⁵ tn Grk “seed” (an idiom).

¹⁶ tn Grk “you are seeking.”

¹⁷ tn Grk “my word.”

¹⁸ tn Or “finds no place in you.” The basic idea seems to be something (in this case Jesus’ teaching) making headway or progress where resistance is involved. See BDAG 1094 s.v. χωρέω 2.

¹⁹ tn Grk “Because of this the Father loves me.”

²⁰ tn Or “die willingly.”

²¹ tn Grk “answered them.”

²² tn Or “the works.”

²³ tn As a third person imperative in Greek, ἀκολουθείτω (akolouqeitw) is usually translated “let him follow me.” This could be understood by the modern English reader as merely permissive, however (“he may follow me if he wishes”). In this context there is no permissive sense, but rather a command, so the translation “he must follow me” is preferred.

²⁴ tn Grk “where I am, there my servant will be too.”

²⁵ tn Or “does not receive.”

²⁶ tn Grk “has one who judges him.”

²⁷ tn Or “message.”

²⁸ tn Grk “I have not spoken from myself.”

²⁹ tn Grk “has given me commandment.”

³⁰ tn Grk “You will never wash my feet forever.” The negation is emphatic in Greek but somewhat awkward in English. Emphasis is conveyed in the translation by the use of an exclamation point.

³¹ tn Grk “Jesus answered him.”

³² tn Or “you have no part in me.”

³³ tn Or “I will die willingly for you.”

³⁴ tc There is a difficult textual problem here: The statement reads either “If you have known (ἐγνώκατε, egnwkate) me, you will know (γνώσεσθε, gnwsesqe) my Father” or “If you had really known (ἐγνώκειτε, egnwkeite) me, you would have known (ἐγνώκειτε ἄν or ἂν ἤδειτε [egnwkeite an or an hdeite]) my Father.” The division of the external evidence is difficult, but can be laid out as follows: The mss that have the perfect ἐγνώκατε in the protasis (Ì⁶⁶ [א D* W] 579 pc it) also have, for the most part, the future indicative γνώσεσθε in the apodosis (Ì⁶⁶ א D W [579] pc sa bo), rendering Jesus’ statement as a first-class condition. The mss that have the pluperfect ἐγνώκειτε in the protasis (A B C D¹ L Θ Ψ Ë^1,13 33 Ï) also have, for the most part, a pluperfect in the apodosis (either ἂν ἤδειτε in B C* [L] Q Ψ 1 33 565 al, or ἐγνώκειτε ἄν in A C³ Θ Ë¹³ Ï), rendering Jesus’ statement a contrary-to-fact second-class condition. The external evidence slightly favors the first-class condition, since there is an Alexandrian-Western alliance supported by Ì⁶⁶. As well, the fact that the readings with a second-class condition utilize two different verbs with ἄν in different positions suggests that these readings are secondary. However, it could be argued that the second-class conditions are harder readings in that they speak negatively of the apostles (so K. Aland in TCGNT 207); in this case, the ἐγνώκειτε…ἐγνώκειτε ἄν reading should be given preference. Although a decision is difficult, the first-class condition is to be slightly preferred. In this case Jesus promises the disciples that, assuming they have known him, they will know the Father. Contextually this fits better with the following phrase (v. 7b) which asserts that “from the present time you know him and have seen him” (cf. John 1:18).

³⁵ tn Grk “will know in that day.”

sn At that time could be a reference to the parousia (second coming of Christ). But the statement in 14:19, that the world will not see Jesus, does not fit. It is better to take this as the postresurrection appearances of Jesus to his disciples (which has the advantage of taking in a little while in v. 19 literally).

³⁶ tn Or “does not keep.”

³⁷ tn Or “the message.”

³⁸ tn Or “reside.”

³⁹ tn Or “reside.”

⁴⁰ sn Once again Jesus promises the disciples ask whatever you want, and it will be done for you. This recalls 14:13-14, where the disciples were promised that if they asked anything in Jesus’ name it would be done for them. The two thoughts are really quite similar, since here it is conditioned on the disciples’ remaining in Jesus and his words remaining in them. The first phrase relates to the genuineness of their relationship with Jesus. The second phrase relates to their obedience. When both of these qualifications are met, the disciples would in fact be asking in Jesus’ name and therefore according to his will.

⁴¹ tn Or “because of.”

⁴² tn Jesus is referring to God as “the one who sent me.”

⁴³ tn Grk “And in that day.”

⁴⁴ tn Grk “Truly, truly, I say to you.”

⁴⁵ sn This statement is also found in John 15:16.

⁴⁶ tn The word “it” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

⁴⁷ tn Grk “In that day.”

⁴⁸ tn Grk “I do not say to you.”

⁴⁹ tn Grk “they may have.”

⁵⁰ tn Or “fulfilled.”

⁵¹ tn The conjunction καί (kai, “and”) has not been translated here.

⁵² sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions. This occurs again in v. 15.

⁵³ tn Grk “She said to them.”

⁵⁴ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

⁵⁵ tn Grk “said again.” The word “again” (when used in connection with the phrase “a second time”) is redundant and has not been translated.

⁵⁶ tn Grk “He said to him.”

⁵⁷ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.