This is the fourth time one of the disciples interrupts this final discourse of Jesus (see 13.37; 14.5,8). Again John uses the misunderstanding of one of Jesus’ hearers as a means of furthering the discourse. Only (Luke 6.16) and (Acts 1.13) mention this apostle with the name Judas. The evidence for identifying him with Thaddaeus of Mark 3.18 and Matthew 10.3 is inconclusive.

Here Judas picks up the word reveal used by Jesus in verse 21. In this question the phrase to us appears first and so is to be stressed. It stands in contrast with to the world, which appears last in the Greek sentence order. The verb “to reveal” suggests a visible manifestation of Jesus in his final glory, and Judas does not understand how this manifestation can take place without being seen by the whole world. In reply Jesus indicates that the revelation of himself to his disciples is an internal, spiritual experience, which is dependent upon their obedience and love for him (see verse 23).

In some languages the question of Judas may be rendered “How can it be that you will cause us to see you, but you will not cause people in the world to see you?” However, to use a verb meaning “to cause to see” may not be adequate to render what is implied in the Greek term translated will reveal. The reference here is certainly to the glory which Jesus possesses, and therefore it may be appropriate to render this question “How is it that you will show to us how wonderful you are, but you will not show the same to the people of the world?”

Quoted with permission from Newman, Barclay M. and Nida, Eugene A. A Handbook on the Gospel of John. (UBS Handbook Series). New York: UBS, 1980. For this and other handbooks for translators see here .

Whoever hates is once again a participial construction in Greek (literally “the one hating”), which is the equivalent of an indefinite relative clause (see 12.44). This verse is similar to 5.23.

Quoted with permission from Newman, Barclay M. and Nida, Eugene A. A Handbook on the Gospel of John. (UBS Handbook Series). New York: UBS, 1980. For this and other handbooks for translators see here .

This verse is a summary of John’s teaching regarding the Son: he came from the Father into the world, and he leaves the world to return to the Father. I did come from the Father is omitted from some Greek manuscripts, but the UBS Committee considers this omission accidental. All translations include this clause, although New American Bible places it in brackets, indicating some doubt regarding its authenticity.

In Greek the verb did come is in the aorist tense, pointing back to the particular moment of the Son’s coming into the world, while came is in the perfect tense, emphasizing the lasting effect of his coming. Die Bibel im heutigen Deutsch translates the two verbs as one: “I have come from the Father into the world.” Most other translations maintain two distinct verbs.

And now (so also Jerusalem Bible; “now” of many translations) is literally “again” (so Revised Standard Version, Moffatt), a particle used to indicate what is next in sequence.

Quoted with permission from Newman, Barclay M. and Nida, Eugene A. A Handbook on the Gospel of John. (UBS Handbook Series). New York: UBS, 1980. For this and other handbooks for translators see here .

After Jesus had said this prayer (so also Die Bibel im heutigen Deutsch) is more literally “Jesus having said these things.” New American Bible translates “After this discourse,” while most other translations have either “these things” or “these words.” These introductory words are intended to form a close link between the discourse and prayer at the Last Supper and the events that follow.

Instead of using such a noun expression as this prayer in the clause After Jesus had said this prayer it may be more appropriate in some languages to use a verb meaning “to pray,” for example, “After Jesus had prayed to his Father in this way” or “After Jesus had prayed this way.”

Although Good News Translation uses two verbs (left … went across) the Greek text has only one verb, followed by a preposition (Note, for example, New American Bible “went out … across”). However, several translations have two verbs (Jerusalem Bible “left … crossed”; New American Bible “went out … crossed”). Here again the basic rule for the translator is to render in a way that sounds natural in the receptor language.

Instead of he left with his disciples some languages require a double subject, for example, “he and his disciples left together.” This would mean that both “he and his disciples” are the subjects of the verb left as well as went across.

Brook is rendered “valley” in most translations. Moffatt and New English Bible translate “ravine” and Barclay “gully.” The Greek word (cheimarros) is actually an adjective, meaning “winter-flowing.” When used as a noun it can refer either to the stream itself (brook) or to the place where the stream flows (“valley”). The Kidron Brook contains water only in the rainy (winter) season. In Greek the word Kidron is preceded by the singular article (tou) and has the accent on the final syllable. Some Greek manuscripts have the accent on the first syllable of this word and a plural article (tōn) so that the meaning is “of the Cedars” (see Goodspeed). This reading is not widely accepted, and the reading of the UBS Greek text is generally preferred. It is certainly not necessary to suggest that Jesus and his disciples “forded” the Kidron Brook, that is to say, walked across through the water. The brook is relatively small, and they probably crossed it by a bridge.

In Greek There was a garden in that place is actually a subordinate clause, “where there was a garden.” The word translated garden refers to a place where flowers or vegetables are planted, and sometimes trees also. Both (Mark 14.32) and (Matthew 26.36) use a more generic word (Greek chōrion meaning “a piece of land,” “a place”) which they qualify by the name Gethsemane. On the other hand, Luke states that Jesus and his disciples went to the Mount of Olives (22.39) The word Gethsemane means either “oil valley” or “oil press.” Thus if one takes all the Gospel information together, the place suggested is an olive grove on the lower slopes of the Mount of Olives, directly across the Kidron Brook from Jerusalem.

Jesus and his disciples went in is more literally “he went in and his disciples,” a construction in Greek similar to that discussed in 2.2.

Quoted with permission from Newman, Barclay M. and Nida, Eugene A. A Handbook on the Gospel of John. (UBS Handbook Series). New York: UBS, 1980. For this and other handbooks for translators see here .

Called Jesus is literally “called Jesus and said to him,” which reflects the Semitic redundancy used to introduce direct discourse.

Even though the Greek text literally says called Jesus (many translations “summoned Jesus”), the meaning is best expressed as “had Jesus brought to him.” Called Jesus must be rendered in the sense of “summoned Jesus before him” or “commanded Jesus to be brought before him” or “commanded soldiers to lead Jesus in front of him.”

According to the Gospel accounts, the first thing Pilate said to Jesus was Are you king of the Jews? this is the first time in John’s Gospel that Jesus is referred to as “the king of the Jews” (but see 1.49, where he is designated the King of Israel). This designation will play an important part in what follows (note 18.33-37,39; 19.3,12,15,19-22). In Pilate’s question the pronoun you is emphatic and may be used scornfully.

In languages which have no special term for king it is always possible to use a verb meaning “ordering” or “ruling,” for example, “Are you the one who rules over the Jews?” or “Are you the one who commands the Jews?”

Quoted with permission from Newman, Barclay M. and Nida, Eugene A. A Handbook on the Gospel of John. (UBS Handbook Series). New York: UBS, 1980. For this and other handbooks for translators see here .

There is a problem related to the number of women mentioned by John. Are there two, three, or four? It is grammatically possible to assume that only two women are mentioned, if one understands Mary the wife of Clopas to be in apposition with his mother and Mary Magdalene to be in apposition with his mother’s sister. But it is not likely that John would have identified the mother of Jesus as “Mary the wife of Clopas,” and it seems improbable, though not impossible, that two sisters would both be named Mary. It is also possible to understand the list as consisting of three women: (1) Jesus’ mother, (2) his mother’s sister, Mary the wife of Clopas, and (3) Mary Magdalene. However, one is still faced with the problem of having two sisters named Mary. Most translators take the list to include four women, and this interpretation accords most naturally with the Greek structure. Nothing else is known of Mary, the wife of Clopas, though it is possible that this Clopas should be identified with the one mentioned in Luke 24.18. Mary Magdalene has not been mentioned previously in John’s Gospel, but she will appear again as the first witness to the empty tomb and the resurrected Lord (20.1-2,11-18). She is mentioned also in Matthew 27.56,61; 28.1; Mark 15.40,47; 16.1; and Luke 8.2; 24.10.

In most languages it is natural to introduce the four women in a typical subject position. In English this would be “his mother, his mother’s sister, Mary the wife of Clopas, and Mary Magdalene were standing close to Jesus’ cross” or “… to the cross on which Jesus was crucified.” It may be essential to avoid a possessive construction in speaking of the cross. Obviously Jesus did not possess the cross; it was simply the instrument used for his execution.

In some languages it is necessary to translate his mother’s sister with a specific term, such as “his aunt,” for which there are often two distinct words, one indicating a mother’s sister and the other a father’s sister. A literal translation of his mother’s sister might suggest that Jesus was estranged from his aunt.

Mary Magdalene may be rendered “Mary from Magdala,” since Magdalene indicates a place of origin or residence.

Quoted with permission from Newman, Barclay M. and Nida, Eugene A. A Handbook on the Gospel of John. (UBS Handbook Series). New York: UBS, 1980. For this and other handbooks for translators see here .

A literal rendering of woman in an expression of direct discourse may be misleading in some languages, since this term is often used for “wife.” Unless some other expression of polite address can be employed, it may be best to omit the word (compare verse 13).

In Greek this verse begins with the words Jesus asked her (literally “Jesus says to her”). Good News Translation divides Jesus’ question into two parts, placing the words Jesus asked her in the middle. This stylistic device adds dramatic effect to the narrative in English. Jesus’ first question, why are you crying? is the same one the angels asked Mary in verse 13.

She is a demonstrative pronoun in Greek (literally “that woman”), while the verb rendered thought in Good News Translation is a participle (Revised Standard Version “supposing”).

The Greek word for gardener (kēpouros) appears only here in the New Testament, though this word is often found in the nonbiblical papyri. The mention of the gardener is in keeping with John’s information that the tomb was in a garden (19.41). Gardener may be rendered “one who worked in the garden” or “one who took care of the plants in the garden.”

In Mary’s words to the angel, sir comes first in the Greek sentence structure. This same word can also mean “Lord,” but not in this context, in which Mary does not recognize who Jesus is (verse 14). The rendering sir is also used in 4.11 (see there).

If you took him away must be rendered in some languages “if you carried away the body (of Jesus).” Similarly, the two other occurrences of the pronoun him later in this same verse must be so rendered as to make clear that Jesus’ corpse is meant.

I will go and get him is more literally “I will take him away” (Revised Standard Version, New English Bible, New American Bible). The action of “going,” though not expressed explicitly in the Greek, is implicit in the context, and so Good News Translation (note also Jerusalem Bible and Die Bibel im heutigen Deutsch) includes this information. Mary intends to go and get the body of Jesus from the place to which it has been taken and return it to the tomb.

Quoted with permission from Newman, Barclay M. and Nida, Eugene A. A Handbook on the Gospel of John. (UBS Handbook Series). New York: UBS, 1980. For this and other handbooks for translators see here .

Quoted with permission from Newman, Barclay M. and Nida, Eugene A. A Handbook on the Gospel of John. (UBS Handbook Series). New York: UBS, 1980. For this and other handbooks for translators see here .