While Jesus was in Bethany: The events described at Mt 26:6-13 evidently took place after sunset when Nisan 9 began. That timing is indicated by the parallel account in John, where Jesus is said to arrive at Bethany “six days before the Passover.” (Joh 12:1) He must have arrived about the beginning (at sunset) of the Sabbath on Nisan 8, which was the day before the meal at Simon’s place.​—Joh 12:2-11; see App. A7 and B12.

Bethany: A village on the ESE slope of the Mount of Olives at a distance of about 3 km (2 mi) from Jerusalem. (Joh 11:18) The home of Martha, Mary, and Lazarus, located in this village, appears to have been Jesus’ base in Judea. (Joh 11:1) Today the site is marked by a small village with an Arabic name meaning “The Place of Lazarus.”

Lazarus: Probably the Greek form of the Hebrew name Eleazar, meaning “God Has Helped.”

Six days before the Passover: Jesus must have arrived about the time when the Sabbath began on Nisan 8 (at sunset). Following the Sabbath (that is, at the beginning of Nisan 9), he enjoyed an evening meal in the home of Simon the leper, along with Martha, Mary, and Lazarus.​—Joh 12:2-11; see study note on Mt 26:6 and App. A7 and B12.

Bethany: See study note on Mt 21:17.

Lazarus: See study note on Lu 16:20.

evening meal: That is, the meal held at the home of Simon the leper after sundown, at the beginning of Nisan 9.​—Mt 26:6; Mr 14:3.

pouring it on his head: According to Matthew and Mark, the woman poured the oil on Jesus’ head. (Mt 26:7) John, who wrote years later, supplied the added detail that she also poured it on his feet. (Joh 12:3) Jesus explains that this loving act, in a figurative sense, prepared him for burial.​—See study note on Mr 14:8.

Mary: That is, the sister of Martha and Lazarus. (Joh 11:1, 2) In the parallel accounts at Mt 26:7 and Mr 14:3, she is referred to as “a woman.”

pound: The Greek term liʹtra is usually equated with the Roman pound (Latin, libra). Thus, it was about 327 g (11.5 oz).​—See App. B14.

perfumed oil, . . . very costly: John’s account specifies that Judas Iscariot said that the oil could be sold for “300 denarii.” (Joh 12:5) That sum represented about a year’s wages for an ordinary laborer. The source of such perfumed oil is generally thought to be an aromatic plant (Nardostachys jatamansi) found in the Himalayas. Nard was often adulterated, even counterfeited, but both Mark and John say that this oil was genuine nard.​—Mr 14:3; see Glossary, “Nard.”

she poured it on the feet of Jesus: See study note on Mr 14:3.

from the beginning: This expression does not refer to Judas’ birth or to his being selected as an apostle, which happened after Jesus had prayed the entire night. (Lu 6:12-16) Rather, it refers to the start of Judas’ acting treacherously, which Jesus immediately discerned. (Joh 2:24, 25; Re 1:1; 2:23; see study notes on Joh 6:70; 13:11.) This also shows that Judas’ actions were premeditated and planned, not the result of a sudden change of heart. The meaning of the term “beginning” (Greek, ar·kheʹ) in the Christian Greek Scriptures is relative, depending on the context. For example, at 2Pe 3:4, “beginning” refers to the start of creation. But in most instances, it is used in a more limited sense. For instance, Peter said that the holy spirit fell on the Gentiles “just as it did also on us in the beginning.” (Ac 11:15) Peter was not referring to the time of his birth or to the time when he was called to be an apostle. Rather, he was referring to the day of Pentecost 33 C.E., that is, “the beginning” of the outpouring of holy spirit for a specific purpose. (Ac 2:1-4) Other examples of how the context affects the meaning of the term “beginning” can be found at Lu 1:2; Joh 15:27; and 1Jo 2:7.

who was about to betray him: The combination of the two Greek verbs used here (one rendered “was about to” and one rendered “betray”), both in the present tense, allows for the idea that Judas’ betrayal of Jesus was, not impulsive, but premeditated. The statement made at Joh 6:64 supports this understanding.​—See study note on Joh 6:64.

300 denarii: Matthew’s account simply says “a great deal of money” (Mt 26:9), but the accounts of Mark and John are more specific.​—See study note on Mr 14:3; Glossary, “Denarius”; and App. B14.

300 denarii: See study note on Mr 14:5.

she put this perfumed oil on my body: The woman (see study note on Mt 26:7) performed this generous act out of love and appreciation for Jesus. He explained that she was unknowingly preparing his body for burial, since such perfumed oil and ointments were often applied to dead bodies.​—2Ch 16:14.

this observance in view of . . . my burial: See study note on Mt 26:12.

there: That is, at Bethany.​—Joh 12:1.

Six days before the Passover: Jesus must have arrived about the time when the Sabbath began on Nisan 8 (at sunset). Following the Sabbath (that is, at the beginning of Nisan 9), he enjoyed an evening meal in the home of Simon the leper, along with Martha, Mary, and Lazarus.​—Joh 12:2-11; see study note on Mt 26:6 and App. A7 and B12.

next day: That is, the morning of Nisan 9, 33 C.E. Nisan 9 started at sunset the evening before. On that evening, Jesus enjoyed a meal in the home of Simon the leper.​—See study note on Joh 12:1 and App. B12.

the festival: As shown by the context, the festival referred to is the Passover. (Joh 11:55; 12:1; 13:1) In Jesus’ time, the Passover, celebrated on Nisan 14, and the Festival of the Unleavened Bread, which lasted from Nisan 15 to 21 (Le 23:5, 6; Nu 28:16, 17; see App. B15), had become so closely connected that all eight days, from Nisan 14 to 21, were treated as one festival. (Lu 22:1) Josephus speaks of “a feast for eight days, which is called the feast of unleavened bread.”​—See App. B12.

Save, we pray: Lit., “Hosanna.” That Greek term comes from a Hebrew expression that means “save, we pray” or “save, please.” Here the term is used as a plea to God for salvation or victory; it could be rendered “please, grant salvation to.” In time, it became an expression of both prayer and praise. The Hebrew expression is found at Ps 118:25, which was part of the Hallel Psalms sung regularly during Passover season. Therefore, these words readily came to mind on this occasion. One way God answered this prayer to save the Son of David was by resurrecting him from the dead. At Mt 21:42, Jesus himself quotes Ps 118:22, 23 and applies it to the Messiah.

Save, we pray you: See study note on Mt 21:9.

Jehovah’s: In this quote from Ps 118:25, 26, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text.​—See App. A5 and C.

just as it is written: The quote that follows at Joh 12:15 is taken from Zec 9:9.

the daughter of Zion: Or “daughter Zion,” as some Bible translations say. In the Bible, cities are often personified as women or figuratively referred to using feminine terms. In this expression, “daughter” may refer to the city itself or to the people of the city. The name Zion was closely connected with the city of Jerusalem.

a donkey tied and a colt with her: Only Matthew’s account mentions both the donkey and its colt. (Mr 11:2-7; Lu 19:30-35; Joh 12:14, 15) Evidently, since Jesus rode only on the colt, Mark, Luke, and John mention only one animal.​—See study note on Mt 21:5.

on a donkey, yes, on a colt: Although two animals are mentioned at Mt 21:2, 7, the prophecy at Zec 9:9 refers to the king as riding only one animal.​—See study note on Mt 21:2.

daughter of Zion: See study note on Mt 21:5.

a donkey’s colt: That is, a young donkey. The accounts of Mark (11:2), Luke (19:35), and John mention only one animal, the colt, when describing this event. Matthew’s account (21:2-7) adds the detail that the parent donkey was also present.​—See study notes on Mt 21:2, 5.

tomb: Or “memorial tomb.”​—See Glossary, “Memorial tomb.”

Greeks: There were many Greek colonies in Palestine in the first century, but in this context, the term apparently refers to Greek proselytes, or converts, to the Jewish religion. Note that at Joh 12:32, Jesus prophetically said: “I . . . will draw all sorts of men to myself.”

his life: Or “his soul.”​—See Glossary, “Soul.”

minister: Or “servant.” The Bible often uses the Greek word di·aʹko·nos to refer to one who does not let up in humbly rendering service in behalf of others. The term is used to describe Christ (Ro 15:8), ministers or servants of Christ (1Co 3:5-7; Col 1:23), ministerial servants (Php 1:1; 1Ti 3:8), as well as household servants (Joh 2:5, 9) and government officials (Ro 13:4).

minister to: Or “serve.” The Greek noun di·aʹko·nos, rendered minister (or, “servant”) in this same verse, is related to the Greek verb di·a·ko·neʹo used here. The Bible often uses the Greek word di·aʹko·nos to refer to one who does not let up in humbly rendering service in behalf of others.​—See study note on Mt 20:26.

I am: Or “my soul is.” The Greek word psy·kheʹ, traditionally rendered “soul,” here refers to a person’s entire being. So “my soul” can be rendered “my whole being” or simply “I.”​—See Glossary, “Soul.”

a voice: The third of three instances in the Gospel accounts where Jehovah is reported as speaking directly to humans. The first instance occurred at Jesus’ baptism in 29 C.E. and is recorded at Mt 3:16, 17; Mr 1:11; and Lu 3:22. The second instance was in connection with Jesus’ transfiguration in 32 C.E. and is recorded at Mt 17:5; Mr 9:7; and Lu 9:35. The third instance, mentioned only in the Gospel of John, happened in 33 C.E., shortly before Jesus’ last Passover. Jehovah responded to Jesus’ request that his Father glorify His own name.

the ruler of this world: A similar expression occurs at Joh 14:30 and 16:11 and refers to Satan the Devil. In this context, the term “world” (Greek, koʹsmos) refers to human society that is alienated from God and whose behavior is out of harmony with his will. God did not produce this unrighteous world; it is “lying in the power of the wicked one.” (1Jo 5:19) Satan and his “wicked spirit forces in the heavenly places” act as the invisible “world rulers [form of the Greek word ko·smo·kraʹtor] of this darkness.”​—Eph 6:11, 12.

will be cast out: Jesus’ prophetic words point to a future time when Satan will be expelled from his position as ruler of this world.

draws him: Although the Greek verb for “draw” is used in reference to hauling in a net of fish (Joh 21:6, 11), it does not suggest that God drags people against their will. This verb can also mean “to attract,” and Jesus’ statement may allude to Jer 31:3, where Jehovah said to his ancient people: “I have drawn you to me with loyal love.” (The Septuagint uses the same Greek verb here.) Joh 12:32 (see study note) shows that in a similar way, Jesus draws men of all sorts to himself. The Scriptures show that Jehovah has given humans free will. Everyone has a choice when it comes to serving Him. (De 30:19, 20) God gently draws to himself those who have a heart that is rightly disposed. (Ps 11:5; Pr 21:2; Ac 13:48) Jehovah does so through the Bible’s message and through his holy spirit. The prophecy from Isa 54:13, quoted in Joh 6:45, applies to those who are drawn by the Father.​—Compare Joh 6:65.

Greeks: There were many Greek colonies in Palestine in the first century, but in this context, the term apparently refers to Greek proselytes, or converts, to the Jewish religion. Note that at Joh 12:32, Jesus prophetically said: “I . . . will draw all sorts of men to myself.”

I am lifted up from the earth: Apparently referring to Jesus’ execution on a stake, as indicated by the verse that follows.

all sorts of men: Or “people of all sorts.” Jesus declares that he will draw people of all backgrounds to himself, regardless of nationality, race, or economic status. (Ac 10:34, 35; Re 7:9, 10; see study note on Joh 6:44.) It is worth noting that on this occasion, “some Greeks” worshipping at the temple wanted to see Jesus. (See study note on Joh 12:20.) Many translations render the Greek word pas (“everyone; all [people]”) in a way that indicates that every human will ultimately be drawn to Jesus. This idea, however, would not agree with the rest of the inspired Scriptures. (Ps 145:20; Mt 7:13; Lu 2:34; 2Th 1:9) While the Greek word literally means “all; everyone” (Ro 5:12), Mt 5:11 and Ac 10:12 clearly show that it can mean “every sort” or “all sorts”; in these verses many translations use renderings such as “every sort of; all kinds of.”​—Joh 1:7; 1Ti 2:4.

Jehovah: In this quote from Isa 53:1, the original Hebrew text uses the divine name only once, in the expression “the arm of Jehovah.” John, however, apparently quotes from the Septuagint translation of Isaiah’s prophecy, where the Greek text begins with the form of the word Kyʹri·os (Lord) used for direct address. (See Ro 10:16, where Isa 53:1 is also quoted.) The translators may have inserted the divine name in this first occurrence in order to clarify to the reader that the prophet addresses his questions to God. As previously noted, Kyʹri·os in later copies of the Septuagint is often used as a substitute for the Tetragrammaton in the original Hebrew text (as is the case in the second occurrence of Kyʹri·os in this quote). Therefore, the divine name has here been used in the main text. A number of translations of the Christian Greek Scriptures into Hebrew (referred to as J^{12, 14, 16-18, 22, 23} in App. C4) use the divine name at its first occurrence at Joh 12:38.

arm of Jehovah: In this quote from Isa 53:1, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs once in the original Hebrew text. (See study note on the first occurrence of Jehovah in this verse and App. A5 and C.) The Hebrew and Greek terms for arm are often used figuratively in the Bible to represent the ability to exert strength or power. Through the signs and miracles that Jesus performed, Jehovah revealed His “arm,” His might and ability to exercise power.

Isaiah . . . saw his glory: When Isaiah saw a vision of the heavenly courts where Jehovah was sitting on his lofty throne, Jehovah asked Isaiah: “Who will go for us?” (Isa 6:1, 8-10) The use of the plural pronoun “us” indicates that at least one other person was with God in this vision. So it is reasonable to conclude that when John wrote that Isaiah “saw his glory,” this refers to Jesus’ prehuman glory alongside Jehovah. (Joh 1:14) This harmonizes with such scriptures as Ge 1:26, where God said: “Let us make man in our image.” (See also Pr 8:30, 31; Joh 1:1-3; Col 1:15, 16.) John adds that Isaiah spoke about him, that is, the Christ, because a large portion of Isaiah’s writings focuses on the foretold Messiah.

Nicodemus: A Pharisee and a ruler of the Jews, that is, a member of the Sanhedrin. (See Glossary, “Sanhedrin.”) The name Nicodemus, which means “Conqueror of the People,” was well-known among the Greeks and had been adopted by some Jews. Nicodemus is mentioned only in John’s Gospel (Joh 3:4, 9; 7:50; 19:39), and Jesus calls him “a teacher of Israel” at Joh 3:10.​—See study note on Joh 19:39.

expelled from the synagogue: Or “excommunicated; banned from the synagogue.” The Greek adjective a·po·sy·naʹgo·gos is used only here and at Joh 12:42 and 16:2. An expelled person would be shunned and scorned as a social outcast. Such cutting off of fellowship from other Jews would have severe economic consequences for the family. The synagogues, which were used primarily for education, to some extent were also used as places for local courts that had the power to inflict the penalties of scourging and excommunication.​—See study note on Mt 10:17.

the rulers: Here the Greek word for “rulers” apparently refers to members of the Jewish high court, the Sanhedrin. The term is used at Joh 3:1 with reference to Nicodemus, a member of that court.​—See study note on Joh 3:1.

expelled from the synagogue: See study note on Joh 9:22.

judge: Or “condemn.” Jehovah did not send his Son to judge adversely, or condemn, the world of mankind, but he sent Jesus on a loving mission to save those who showed faith.​—Joh 3:16; 2Pe 3:9.

judge: Or “condemn.”​—See study note on Joh 3:17.

the Passover: Jesus started his preaching activity after his baptism in the fall of 29 C.E., so this reference to a Passover early in his ministry must have been to the one celebrated in the spring of 30 C.E. (See study note on Lu 3:1 and App. A7.) A comparison of the four Gospel accounts indicates that four Passovers were celebrated during Jesus’ earthly ministry, leading to the conclusion that his ministry was three and a half years long. The Gospels of Matthew, Mark, and Luke (often called the synoptic Gospels) do not mention any Passover except the final one, at which Jesus died. John’s account specifically mentions three Passovers (Joh 2:13; 6:4; 11:55), and a fourth one is most likely referred to by the expression “a festival of the Jews” at Joh 5:1. This example highlights the value of comparing the Gospel accounts to gain a more complete picture of Jesus’ life.​—See study notes on Joh 5:1; 6:4; 11:55.

the festival of the Passover: That is, Passover of 33 C.E.​—See study note on Joh 2:13.

having loved: Love becomes a prominent theme throughout the remaining chapters of John’s Gospel. In the first 12 chapters of John’s account, the Greek verb a·ga·paʹo (to love) and the noun a·gaʹpe (love) are used a combined total of eight times. But in John chapters 13 to 21, these terms appear a total of 36 times. In fact, Jesus’ deep love for his Father and for his disciples is nowhere made more apparent than in the closing chapters of John’s Gospel. For instance, all four Gospel accounts reveal Jesus’ love for Jehovah, but only John records that Jesus explicitly stated: “I love the Father.” (Joh 14:31) And it is during Jesus’ parting counsel to his disciples that he not only states that Jehovah loves him but also explains why.​—Joh 15:9, 10.

loved them to the end: The Greek phrase used here likely refers to the end of Jesus’ life as a human. However, others understand the Greek expression in this context to mean “loved them completely (fully); loved them continually.”

he wrapped it around his waist: Or “he girded himself.” Usually, it was a slave’s job to wash and dry the feet of others. (Joh 13:12-17) By performing this menial task, Jesus taught his disciples a powerful lesson about the attitude Jehovah requires his servants to display. The apostle Peter, present that night, may have had this event in mind when he later admonished fellow believers: “All of you clothe [or, “gird”] yourselves with humility.”​—1Pe 5:5; ftn.

wash the feet of the disciples: In ancient Israel, sandals were the most common footwear. They were little more than a sole strapped to the foot and ankle, so a traveler’s feet would inevitably get dirty from the dusty or muddy roads and fields. Therefore, it was customary for a person to remove his sandals upon entering a home, and a hospitable host would make sure that his guest’s feet were washed. The Bible contains a number of references to this practice. (Ge 18:4, 5; 24:32; 1Sa 25:41; Lu 7:37, 38, 44) When Jesus washed the feet of his disciples, he used this custom to give them an object lesson in humility and in serving one another.

that was wrapped around him: Or “with which he was girded.”​—See study note on Joh 13:4.

he wrapped it around his waist: Or “he girded himself.” Usually, it was a slave’s job to wash and dry the feet of others. (Joh 13:12-17) By performing this menial task, Jesus taught his disciples a powerful lesson about the attitude Jehovah requires his servants to display. The apostle Peter, present that night, may have had this event in mind when he later admonished fellow believers: “All of you clothe [or, “gird”] yourselves with humility.”​—1Pe 5:5; ftn.

you men are clean: The disciples had just had their feet washed by the Master and were completely clean physically. Yet, one of them was spiritually unclean. Like the deceitful Pharisees who cleansed the outside of a cup or dish but left the inside dirty, Judas Iscariot was physically clean but spiritually unclean.​—Mt 23:25, 26.

he knew: Since Jesus could discern the thinking and attitudes of those around him, it is clear that Judas did not have a treasonous attitude when he was selected to be an apostle. (Mt 9:4; Mr 2:8; Joh 2:24, 25) However, when Judas later began to develop a bad attitude, Jesus detected it and was able to identify his betrayer. Despite knowing that Judas would betray him, Jesus still washed the feet of this traitor.​—See study notes on Joh 6:64; 6:70.

a slanderer: Or “a devil.” The Greek word di·aʹbo·los, most often used with reference to the Devil, means “slanderer.” It is rendered “slanderers” (2Ti 3:3) or “slanderous” (1Ti 3:11; Tit 2:3) in the few other occurrences where the term does not refer to the Devil. In Greek, when used about the Devil, it is almost always preceded by the definite article. (See study note on Mt 4:1 and Glossary, “Definite Article.”) Here the term is used to describe Judas Iscariot, who had developed a bad quality. It is possible that at this point Jesus detected that Judas was starting down a wrong course, one that later allowed Satan to use Judas as an ally in having Jesus killed.​—Joh 13:2, 11.

Jesus knew . . . the one who would betray him: Jesus was referring to Judas Iscariot. Jesus spent the entire night in prayer to his Father before selecting the 12 apostles. (Lu 6:12-16) So at first, Judas was faithful to God. However, Jesus knew from Hebrew Scripture prophecies that he would be betrayed by a close associate. (Ps 41:9; 109:8; Joh 13:18, 19) When Judas started to go bad, Jesus, who could read hearts and thoughts, detected this change. (Mt 9:4) By use of his foreknowledge, God knew that a trusted companion of Jesus would turn traitor. But it is inconsistent with God’s qualities and past dealings to think that Judas had to be the one who would fail, as if his failure were predestined.

should: Or “are under obligation to.” The Greek verb used here is often used in a financial sense, basically meaning “to be indebted to someone; to owe something to someone.” (Mt 18:28, 30, 34; Lu 16:5, 7) Here and in other contexts, it is used in the broader sense of being obligated to or under obligation to do something.​—1Jo 3:16; 4:11; 3Jo 8.

wash the feet of one another: The context of this statement shows that Jesus is here teaching his faithful followers to show humble concern not only for their brothers’ physical needs but also for their spiritual needs. He had just given his disciples a lesson in humility and service to one another when he, their Master, washed their feet. Then he said: “You men are clean, but not all of you,” indicating that he was not just talking about a literal washing of feet. (Joh 13:10) At Eph 5:25, 26, Jesus is spoken of as cleansing the Christian congregation with “the bath of water by means of the word” of truth. The disciples could imitate Jesus’ example by helping one another to keep clean from daily temptations and the entanglements with this world that might contaminate a Christian.​—Ga 6:1; Heb 10:22; 12:13.

apostles: Or “sent ones.” The Greek word a·poʹsto·los is derived from the verb a·po·stelʹlo, which is used toward the end of the verse and is rendered “send out.”​—See study note on Mt 10:2.

apostles: Or “sent ones.” The Greek word a·poʹsto·los is derived from the verb a·po·stelʹlo, meaning “to send away (out).” (Mt 10:5; Lu 11:49; 14:32) Its basic meaning is clearly illustrated in Jesus’ statement at Joh 13:16, where it is rendered “one who is sent.”

one who is sent: Or “a messenger (an envoy); an apostle.” The Greek word a·poʹsto·los (derived from the verb a·po·stelʹlo, meaning “to send out”) is rendered “apostle(s)” in 78 of the 80 occurrences in the Christian Greek Scriptures. (At Php 2:25, this Greek word is rendered “envoy.”) The only occurrence of the Greek term in John’s Gospel is in this verse.​—Mt 10:5; Lu 11:49; 14:32; see study notes on Mt 10:2; Mr 3:14 and Glossary, “Apostle.”

eating my bread: Eating bread with someone was a symbol of friendship, indicating that the guest was at peace with his host. (Ge 31:54; compare with Ex 2:20 and 18:12, where the Hebrew expression “eat bread” is rendered “eat” and “eat a meal.”) A person who ate bread with his host and afterward did him harm was considered to be the vilest of traitors.​—Ps 41:9.

has lifted his heel against me: Or “has turned against me.” Jesus here quotes the prophetic words of Ps 41:9, which literally reads “has made [his] heel great against me.” There David used figurative speech about a traitorous companion, perhaps referring to Ahithophel, “David’s adviser.” (2Sa 15:12) Jesus applies these words to Judas Iscariot. In this context, the expression thus indicates a treacherous action, one threatening harm to the person against whom the heel is “lifted.”

the disciple whom Jesus loved: That is, the one whom Jesus especially loved. This is the last of five occurrences mentioning a certain disciple “whom Jesus [or “he”] loved” or “for whom Jesus had affection.” (Joh 13:23; 19:26; 20:2; 21:7, 20) It is generally believed that this disciple was the apostle John, the son of Zebedee and brother of James. (Mt 4:21; Mr 1:19; Lu 5:10; Joh 21:2) As the context of Joh 21:20-24 shows, “the disciple whom Jesus loved” was also “the disciple who . . . wrote these things,” that is, the writer of the Gospel of John.​—See study notes on Joh Title; 1:6; 13:23.

John: The English equivalent of the Hebrew name Jehohanan or Johanan, meaning “Jehovah Has Shown Favor; Jehovah Has Been Gracious.” The writer of this Gospel is not identified by name. However, by the second and third centuries C.E., the book was widely attributed to the apostle John. Whenever the name John is mentioned in this Gospel, it refers to John the Baptist, with the exception of Joh 1:42 and 21:15-17, where Jesus referred to the father of Peter as John. (See study notes on Joh 1:42 and 21:15.) Although the apostle John is never mentioned by name, he and his brother James are referred to as “the sons of Zebedee.” (Joh 21:2; Mt 4:21; Mr 1:19; Lu 5:10; see study note on Joh 1:6.) In the closing verses of the Gospel, the writer refers to himself as “the disciple whom Jesus loved” (Joh 21:20-24), and there are good reasons for linking this expression with the apostle John.​—See study note on Joh 13:23.

John: That is, John the Baptist. The writer of this Gospel, the apostle John, refers to John the Baptist 19 times but, unlike the other Gospel writers, never uses the designation “the Baptist” or “the Baptizer.” (See study notes on Mt 3:1; Mr 1:4.) The apostle John does distinguish between the three Marys. (Joh 11:1, 2; 19:25; 20:1) However, he did not need to make such a distinction when referring to John the Baptist, since the apostle never refers to himself by name and no one would misunderstand which John was meant. This is another confirmation that the apostle John wrote this Gospel.​—See “Introduction to John” and study note on Joh Title.

to Abraham’s side: Lit., “to the bosom of Abraham.” The bosom position was one of special favor and close fellowship. (See study note on Joh 1:18.) This figure of speech is drawn from the practice of reclining on couches at meals in such a way that one would lean back on the bosom, or chest, of a special friend.​—Joh 13:23-25.

by his side: Lit., “in his bosom.”​—See study note on Lu 16:22.

at the Father’s side: Lit., “in the bosom of the Father.” This expression refers to a position of special favor and close fellowship. It is a figure of speech that is likely drawn from the way meals were eaten; guests would recline on couches in such a way that one could lean back on the bosom, or chest, of a close friend. (Joh 13:23-25) Jesus is thus described as the closest friend of Jehovah, the one person who could explain God more fully and thoroughly than anyone else could.​—Mt 11:27.

the one whom Jesus loved: That is, the one whom Jesus especially loved. This is the first of five occurrences mentioning a certain disciple “whom Jesus [or “he”] loved” or “for whom Jesus had affection.” (Joh 19:26; 20:2; 21:7, 20) It is generally believed that this disciple is the apostle John, the son of Zebedee and the brother of James. (Mt 4:21; Mr 1:19; Lu 5:10) One reason for this identification is that the apostle John is not referred to by name in this Gospel, except for the mention of “the sons of Zebedee” at Joh 21:2. Another indication is found at Joh 21:20-24, where the expression “the disciple whom Jesus loved” is used with reference to the writer of this Gospel. Also, Jesus said of that apostle: “If it is my will for him to remain until I come, of what concern is that to you?” This suggests that the one referred to would long survive Peter and the other apostles, a description that fits the apostle John.​—See study notes on Joh Title and Joh 1:6; 21:20.

close to: Lit., “in the bosom of.” This expression refers to the way people were positioned at a dining table in Jesus’ day. Guests reclined on their left side with a cushion supporting their left elbow. A guest could lean back on the bosom, or chest, of a friend reclining next to him and engage in a confidential conversation. (Joh 13:25) Being “close to,” or “in the bosom of,” someone meant being in a special relationship of favor and close fellowship with that person. This custom was apparently the background for the expressions used in Lu and Joh.​—See study notes on Lu 16:22, 23; Joh 1:18.

for the festival: Apparently referring to the Festival of Unleavened Bread, which began after the Passover.

Little children: In the Gospels, there is no earlier record of Jesus’ addressing his disciples with this affectionate expression. The Greek word here rendered “little children,” te·kniʹon, is the diminutive form of the word teʹknon (child). In the Christian Greek Scriptures, diminutives are often used to indicate affection and familiarity. (See Glossary, “Diminutive.”) This expression could therefore also be rendered “dear children” or “beloved children.” It occurs nine times in the Christian Greek Scriptures and is always used in a figurative sense, referring to disciples.​—Ga 4:19; 1Jo 2:1, 12, 28; 3:7, 18; 4:4; 5:21.

new commandment: The Mosaic Law required that a person love his neighbor as he loved himself. (Le 19:18) It called for neighbor love but not necessarily for self-sacrificing love that would go even to the point of giving one’s life for a fellow human. Jesus’ commandment was “new,” or unprecedented, in that he said: just as I have loved you. He gave his followers a perfect model to follow in how to love and live unselfishly for others, a love that would move a person to die for others. Both Jesus’ life and his death exemplified the love called for by this new commandment.​—Joh 15:13.

life: Or “soul.” The meaning of the Greek word psy·kheʹ, traditionally rendered “soul,” has to be determined by the context. Here it refers to Peter’s life, which he says he is willing to give up for Jesus.​—See Glossary, “Soul.”

life: Or “soul.” The meaning of the Greek word psy·kheʹ, traditionally rendered “soul,” has to be determined by the context. Here it refers to Peter’s life.​—See study note on Joh 13:37 and Glossary, “Soul.”

a rooster: All four Gospels mention that a rooster would crow, but only Mark’s account adds the detail that the rooster would crow twice. (Mt 26:34, 74, 75; Mr 14:30, 72; Lu 22:34, 60, 61; Joh 18:27) The Mishnah indicates that roosters were bred in Jerusalem in Jesus’ day, lending support to the Bible account. This crowing likely occurred very early in the morning.

life: Or “soul.” The meaning of the Greek word psy·kheʹ, traditionally rendered “soul,” has to be determined by the context. Here it refers to Peter’s life, which he says he is willing to give up for Jesus.​—See Glossary, “Soul.”

dwelling places: Or “abodes.” The Greek word mo·neʹ occurs only here and at Joh 14:23, where it is rendered “dwelling.” Although the term was sometimes used in secular literature to refer to a stop or a resting place for a traveler on a journey, most scholars agree that in this context, Jesus was promising permanent dwelling places in the house of his Father in heaven, where he was going. For Jesus to prepare a place for his disciples required that he appear before God and present to Him the value of his blood. (Heb 9:12, 24-28) Only after he did that could humans follow him to heaven.​—Php 3:20, 21.

prepare a place for you: This would involve Jesus’ validating or inaugurating the new covenant by appearing before God and presenting to Him the value of his blood. The preparation would also include Christ’s receiving kingly power, after which the heavenly resurrection of his anointed followers would begin.​—1Th 4:14-17; Heb 9:12, 24-28; 1Pe 1:19; Re 11:15.

I am the way and the truth and the life: Jesus is the way because it is only through him that it is possible to approach God in prayer. He is also “the way” for humans to be reconciled to God. (Joh 16:23; Ro 5:8) Jesus is the truth in that he spoke and lived in harmony with truth. He also fulfilled scores of prophecies that show his central role in the outworking of God’s purpose. (Joh 1:14; Re 19:10) These prophecies became “‘yes’ [or were fulfilled] by means of him.” (2Co 1:20) Jesus is the life because by means of the ransom, he made it possible for mankind to gain “the real life,” that is, “everlasting life.” (1Ti 6:12, 19; Eph 1:7; 1Jo 1:7) He will also prove to be “the life” for millions who will be resurrected with the prospect of living in Paradise forever.​—Joh 5:28, 29.

show us the Father: Apparently, Philip wanted Jesus to provide for his disciples a visible manifestation of God, such as was granted in visions to Moses, Elijah, and Isaiah in ancient times.​—Ex 24:10; 1Ki 19:9-13; Isa 6:1-5.

Whoever has seen me has seen the Father also: Philip’s request recorded at Joh 14:8 suggests that he wanted Jesus to provide his disciples with a visible manifestation of God, such as was granted in visions to Moses, Elijah, and Isaiah. (Ex 24:10; 1Ki 19:9-13; Isa 6:1-5) In such visions, God’s servants saw symbolic representations of God, not God himself. (Ex 33:17-23; Joh 1:18) Jesus’ reply indicated that Philip had already seen something better than such a vision of God. Because Jesus perfectly reflected the personality of his Father, seeing Jesus was like seeing God himself. (Mt 11:27) The disciples had “seen the Father” by perceiving God’s personality, will, and purpose through what Jesus said and did. So when the Bible describes Jesus​—his love for his friends, his compassion that moved him to heal others, his empathy that caused him to give way to tears, and his powerful teaching​—the reader might well picture his Father, Jehovah, saying and doing those very things.​—Mt 7:28, 29; Mr 1:40-42; Joh 11:32-36.

of my own originality: Or “on my own.” Lit., “from myself.” As God’s Chief Representative, Jesus always listens to Jehovah’s voice and speaks what Jehovah directs.

works greater than these: Jesus is not saying that the miraculous works his disciples would perform would be greater than his own miraculous works. Rather, he humbly acknowledges that the extent of their preaching and teaching work would be greater than his. His followers would cover more territory, reach more people, and preach for a longer period of time than he would. Jesus’ words clearly show that he expected his followers to continue his work.

whatever you ask in my name: Jesus here introduced a new feature to prayer. Never before had Jehovah required that people pray in someone’s name. For instance, even though Moses had been a mediator between the nation of Israel and God, Jehovah did not say that the Israelites should use Moses’ name when praying. However, on the last evening with his disciples before his death, Jesus revealed this new way to pray, mentioning the expression ‘ask in my name’ four times. (Joh 14:13, 14; 15:16; 16:23, 24) Since Jesus purchased the human race when he gave his perfect life as a ransom, he is the only channel through which God’s blessings are extended to mankind. (Ro 5:12, 18, 19; 1Co 6:20; Ga 3:13) That act made Jesus the only legal Mediator between God and man (1Ti 2:5, 6), the only one through whom a person can be freed from the curse of sin and death (Ac 4:12). Appropriately, then, Jesus is the only channel of approach to God. (Heb 4:14-16) Those who pray in Jesus’ name acknowledge the vital role he plays.

ask: This reading is supported by some ancient manuscripts and agrees with the wording at Joh 15:16 and 16:23. Other ancient manuscripts read: “ask me.”

another helper: This wording indicates that the disciples already had a “helper” in Jesus. In fact, 1Jo 2:1 used the same Greek term for “helper” (pa·raʹkle·tos) regarding the role of Jesus. But here Jesus promises that God’s spirit, or active force, would provide further help after his departure from the earthly scene.

helper: Or “comforter; encourager; advocate.” The word rendered “helper” (pa·raʹkle·tos) is used in the Bible to describe the roles of both the holy spirit (Joh 14:16, 26; 15:26; 16:7) and Jesus (1Jo 2:1). It could literally be rendered “one called to someone’s side” to give help. When Jesus spoke of the holy spirit, an impersonal force, as a helper and referred to this helper as ‘teaching,’ ‘bearing witness,’ ‘giving evidence,’ ‘guiding,’ ‘speaking,’ ‘hearing,’ and ‘receiving’ (Joh 14:26; 15:26; 16:7-15), he used a figure of speech called personification, that is, referring to something impersonal or inanimate as if it were alive. In the Scriptures, it is not unusual for something that is not actually a person to be personified. Some examples are wisdom, death, sin, and undeserved kindness. (Mt 11:19; Lu 7:35; Ro 5:14, 17, 21; 6:12; 7:8-11) It is obvious that not one of these things is an actual person. God’s spirit is often mentioned together with other impersonal forces or things, further supporting the fact that it is not a person. (Mt 3:11; Ac 6:3, 5; 13:52; 2Co 6:4-8; Eph 5:18) Some argue that the use of Greek masculine pronouns when referring to this “helper” shows that holy spirit is a person. (Joh 14:26) However, Greek grammar requires masculine pronouns when the activity of “the helper” is described, since the word for “helper” is in the masculine gender. (Joh 16:7, 8, 13, 14) On the other hand, when the neuter Greek word for “spirit” (pneuʹma) is used, neuter pronouns are used.​—See study note on Joh 14:17.

spirit: Or “active force.” The Greek term pneuʹma is in the neuter gender and therefore neuter pronouns are used when referring to it. The Greek word has a number of meanings. All of them refer to that which is invisible to human sight and gives evidence of force in motion. (See Glossary.) In this context, “spirit” refers to God’s holy spirit, which is here called the spirit of the truth, an expression that also occurs at Joh 15:26 and 16:13, where Jesus explains that “the helper” (Joh 16:7), that is, “the spirit of the truth,” will “guide” Jesus’ disciples “into all the truth.”

sees it . . . You know it: The two occurrences of “it” render the Greek pronoun au·toʹ, which is in the neuter gender and refers to the Greek word for spirit (pneuʹma), which is also in the neuter gender.​—See study note on Joh 14:16.

helper: Or “comforter; encourager; advocate.” The word rendered “helper” (pa·raʹkle·tos) is used in the Bible to describe the roles of both the holy spirit (Joh 14:16, 26; 15:26; 16:7) and Jesus (1Jo 2:1). It could literally be rendered “one called to someone’s side” to give help. When Jesus spoke of the holy spirit, an impersonal force, as a helper and referred to this helper as ‘teaching,’ ‘bearing witness,’ ‘giving evidence,’ ‘guiding,’ ‘speaking,’ ‘hearing,’ and ‘receiving’ (Joh 14:26; 15:26; 16:7-15), he used a figure of speech called personification, that is, referring to something impersonal or inanimate as if it were alive. In the Scriptures, it is not unusual for something that is not actually a person to be personified. Some examples are wisdom, death, sin, and undeserved kindness. (Mt 11:19; Lu 7:35; Ro 5:14, 17, 21; 6:12; 7:8-11) It is obvious that not one of these things is an actual person. God’s spirit is often mentioned together with other impersonal forces or things, further supporting the fact that it is not a person. (Mt 3:11; Ac 6:3, 5; 13:52; 2Co 6:4-8; Eph 5:18) Some argue that the use of Greek masculine pronouns when referring to this “helper” shows that holy spirit is a person. (Joh 14:26) However, Greek grammar requires masculine pronouns when the activity of “the helper” is described, since the word for “helper” is in the masculine gender. (Joh 16:7, 8, 13, 14) On the other hand, when the neuter Greek word for “spirit” (pneuʹma) is used, neuter pronouns are used.​—See study note on Joh 14:17.

spirit: Or “active force.” The Greek term pneuʹma is in the neuter gender and therefore neuter pronouns are used when referring to it. The Greek word has a number of meanings. All of them refer to that which is invisible to human sight and gives evidence of force in motion. (See Glossary.) In this context, “spirit” refers to God’s holy spirit, which is here called the spirit of the truth, an expression that also occurs at Joh 15:26 and 16:13, where Jesus explains that “the helper” (Joh 16:7), that is, “the spirit of the truth,” will “guide” Jesus’ disciples “into all the truth.”

sees it . . . You know it: The two occurrences of “it” render the Greek pronoun au·toʹ, which is in the neuter gender and refers to the Greek word for spirit (pneuʹma), which is also in the neuter gender.​—See study note on Joh 14:16.

bereaved: Or “as orphans.” At Jas 1:27, the Greek word for “orphan,” or·pha·nosʹ, is used in the literal sense of someone being without parents. Here it has the figurative meaning of someone left without the support and protection of a friend, caretaker, or master. Jesus is promising his disciples that he will not leave them abandoned, helpless, or unprotected.

Judas, not Iscariot: Referring to the apostle Judas, also called Thaddaeus.​—See study note on Mt 10:3.

Thaddaeus: In the listings of the apostles at Lu 6:16 and Ac 1:13, the name Thaddaeus is not included; instead, we find “Judas the son of James,” leading to the conclusion that Thaddaeus is another name for the apostle whom John calls “Judas, not Iscariot.” (Joh 14:22) The possibility of confusing this Judas with the traitor, Judas Iscariot, might be a reason why the name Thaddaeus is sometimes used.

dwelling: Or “abode.”​—See study note on Joh 14:2.

dwelling places: Or “abodes.” The Greek word mo·neʹ occurs only here and at Joh 14:23, where it is rendered “dwelling.” Although the term was sometimes used in secular literature to refer to a stop or a resting place for a traveler on a journey, most scholars agree that in this context, Jesus was promising permanent dwelling places in the house of his Father in heaven, where he was going. For Jesus to prepare a place for his disciples required that he appear before God and present to Him the value of his blood. (Heb 9:12, 24-28) Only after he did that could humans follow him to heaven.​—Php 3:20, 21.

helper: Or “comforter; encourager; advocate.” The word rendered “helper” (pa·raʹkle·tos) is used in the Bible to describe the roles of both the holy spirit (Joh 14:16, 26; 15:26; 16:7) and Jesus (1Jo 2:1). It could literally be rendered “one called to someone’s side” to give help. When Jesus spoke of the holy spirit, an impersonal force, as a helper and referred to this helper as ‘teaching,’ ‘bearing witness,’ ‘giving evidence,’ ‘guiding,’ ‘speaking,’ ‘hearing,’ and ‘receiving’ (Joh 14:26; 15:26; 16:7-15), he used a figure of speech called personification, that is, referring to something impersonal or inanimate as if it were alive. In the Scriptures, it is not unusual for something that is not actually a person to be personified. Some examples are wisdom, death, sin, and undeserved kindness. (Mt 11:19; Lu 7:35; Ro 5:14, 17, 21; 6:12; 7:8-11) It is obvious that not one of these things is an actual person. God’s spirit is often mentioned together with other impersonal forces or things, further supporting the fact that it is not a person. (Mt 3:11; Ac 6:3, 5; 13:52; 2Co 6:4-8; Eph 5:18) Some argue that the use of Greek masculine pronouns when referring to this “helper” shows that holy spirit is a person. (Joh 14:26) However, Greek grammar requires masculine pronouns when the activity of “the helper” is described, since the word for “helper” is in the masculine gender. (Joh 16:7, 8, 13, 14) On the other hand, when the neuter Greek word for “spirit” (pneuʹma) is used, neuter pronouns are used.​—See study note on Joh 14:17.

helper: Or “comforter; encourager; advocate.” The word rendered “helper” (pa·raʹkle·tos) is used in the Bible to describe the roles of both the holy spirit (Joh 14:16, 26; 15:26; 16:7) and Jesus (1Jo 2:1). It could literally be rendered “one called to someone’s side” to give help. When Jesus spoke of the holy spirit, an impersonal force, as a helper and referred to this helper as ‘teaching,’ ‘bearing witness,’ ‘giving evidence,’ ‘guiding,’ ‘speaking,’ ‘hearing,’ and ‘receiving’ (Joh 14:26; 15:26; 16:7-15), he used a figure of speech called personification, that is, referring to something impersonal or inanimate as if it were alive. In the Scriptures, it is not unusual for something that is not actually a person to be personified. Some examples are wisdom, death, sin, and undeserved kindness. (Mt 11:19; Lu 7:35; Ro 5:14, 17, 21; 6:12; 7:8-11) It is obvious that not one of these things is an actual person. God’s spirit is often mentioned together with other impersonal forces or things, further supporting the fact that it is not a person. (Mt 3:11; Ac 6:3, 5; 13:52; 2Co 6:4-8; Eph 5:18) Some argue that the use of Greek masculine pronouns when referring to this “helper” shows that holy spirit is a person. (Joh 14:26) However, Greek grammar requires masculine pronouns when the activity of “the helper” is described, since the word for “helper” is in the masculine gender. (Joh 16:7, 8, 13, 14) On the other hand, when the neuter Greek word for “spirit” (pneuʹma) is used, neuter pronouns are used.​—See study note on Joh 14:17.

that one: Both “that one” and “he” in verses 13 and 14 refer back to “the helper” mentioned at Joh 16:7. Jesus used “the helper” (which is in the masculine gender in Greek) as a personification of the holy spirit, an impersonal force, which is in the neuter gender in Greek.​—See study note on Joh 14:16.

helper: Or “comforter; encourager; advocate.”​—See study note on Joh 14:16.

that one: The Greek demonstrative pronoun e·keiʹnos is in the masculine gender and refers to the helper, which is also in the masculine gender in Greek.​—See study notes on Joh 14:16; 16:13.

for the Father is greater than I am: On numerous occasions, Jesus acknowledged his Father’s greatness, authority, and superior position. (Mt 4:9, 10; 20:23; Lu 22:41, 42; Joh 5:19; 8:42; 13:16) Even after Jesus’ ascension to heaven, his apostles described the Father as having a separate and superior position in relation to Jesus. (1Co 11:3; 15:20, 24-28; 1Pe 1:3; 1Jo 2:1; 4:9, 10) The Greek word here rendered “greater” (meiʹzon) is the comparative form of the word for “great” (meʹgas), and it is used in many contexts where one person or thing is said to be superior to another.​—Mt 18:1; 23:17; Mr 9:34; 12:31; Lu 22:24; Joh 13:16; 1Co 13:13.

the ruler of the world: A similar expression occurs at Joh 12:31 and 16:11 and refers to Satan the Devil. In this context, the term “world” (Greek, koʹsmos) refers to human society that is alienated from God and whose behavior is out of harmony with his will. God did not produce this unrighteous world; it is “lying in the power of the wicked one.” (1Jo 5:19) Satan and his “wicked spirit forces in the heavenly places” act as the invisible “world rulers [form of the Greek word ko·smo·kraʹtor] of this darkness.”​—Eph 6:11, 12.

he has no hold on me: Or “he has no power over me.” Lit., “in me he has nothing.” Jesus had no imperfection or wrong desire that Satan could take advantage of so as to turn him away from serving God. The Greek expression rendered “has no hold on me” may reflect a Hebrew idiom used in legal contexts with the meaning “he has no claim on me.” By contrast, the Devil was able to enter into Judas and get a hold on him.​—Joh 13:27.

I am the true vine: Jesus’ metaphor resembles word pictures found in the Hebrew Scriptures. In Isaiah’s prophecy, “the house of Israel” is called “the vineyard of Jehovah of armies.” (Isa 5:1-7) Jehovah also referred to unfaithful Israel as “the degenerate shoots of a foreign vine” and as “a degenerate vine.” (Jer 2:21; Ho 10:1, 2) But unlike that disloyal nation, Jesus is “the true vine,” and his Father, the cultivator. After likening his disciples to “branches” of the vine, he urged them to remain in union with him. Just as branches of a literal vine must remain attached to the trunk in order to remain alive and fruitful, the disciples need to remain in union with Jesus to be spiritually alive and productive. The illustration also shows that just as a cultivator expects a vine to produce fruit, Jehovah expects those in union with Christ to produce spiritual fruitage. This illustration emphasizes the unity that exists not only between Jesus’ true followers and Jesus but also between the disciples and Jesus’ Father.​—Joh 15:2-8.

cleans: Or “prunes.” The Greek word here rendered “cleans” is a verb form of the Greek word rendered “clean” at Joh 15:3.

life: Or “soul.” The meaning of the Greek word psy·kheʹ, traditionally rendered “soul,” has to be determined by the context. Here it refers to a person’s life.​—See Glossary, “Soul.”

I no longer call you slaves: The Greek term for “a slave,” douʹlos, is generally used with reference to individuals owned by fellow men. (Mt 8:9; 10:24, 25; 13:27) It is also used figuratively to refer to devoted servants of God and of his Son, Jesus Christ, whether human (Ac 2:18; 4:29; Ro 1:1; Ga 1:10) or angelic (Re 19:10, where the word synʹdou·los [fellow slave] appears). In another figurative usage, the term applies to people in slavery to sin (Joh 8:34; Ro 6:16-20) or to corruption (2Pe 2:19). When Jesus sacrificed his perfect life, he used the value of that blood to buy the lives of all those who follow him. As a result, Christians do not belong to themselves but are “Christ’s slaves.” (Eph 6:6; 1Co 6:19, 20; 7:23; Ga 3:13) Although Jesus called the apostles his friends, by redeeming them from sin, they became his slaves. At times, he used this expression to refer to his followers.​—Joh 15:20.

world: In this context, the Greek word koʹsmos refers to the world of mankind apart from God’s servants, the unrighteous human society alienated from God. John is the only Gospel writer to quote Jesus as saying that his followers are no part of the world or do not belong to the world. The same thought is expressed two more times in Jesus’ last prayer with his faithful apostles.​—Joh 17:14, 16.

name: The personal name of God, represented by the four Hebrew letters יהוה (YHWH) and commonly rendered “Jehovah” in English. In the New World Translation, the name occurs 6,979 times in the Hebrew Scriptures and 237 times in the Christian Greek Scriptures. (For information on the use of the divine name in the Christian Greek Scriptures, see App. A5 and App. C.) In the Bible, the term “name” at times also stands for the person himself, his reputation, and all that he declares himself to be.​—Compare Ex 34:5, 6; Re 3:4, ftn.

on account of my name: In the Bible, the term “name” at times stands for the person who bears the name, his reputation, and all that he represents. (See study note on Mt 6:9.) In the case of Jesus’ name, it also stands for the authority and position that his Father has given him. (Mt 28:18; Php 2:9, 10; Heb 1:3, 4) Jesus here explains why people of the world would do things against his followers: because they do not know the One who sent him. Knowing God would help them to understand and acknowledge what Jesus’ name stands for. (Ac 4:12) This would include Jesus’ position as God’s appointed Ruler, the King of kings, to whom all people should bow in submission in order to gain life.​—Joh 17:3; Re 19:11-16; compare Ps 2:7-12.

in their Law: Here referring to the entire Hebrew Scriptures. The quote that follows is taken from Ps 35:19; 69:4. “Law” is used in the same sense at Joh 10:34; 12:34.

that one: Both “that one” and “he” in verses 13 and 14 refer back to “the helper” mentioned at Joh 16:7. Jesus used “the helper” (which is in the masculine gender in Greek) as a personification of the holy spirit, an impersonal force, which is in the neuter gender in Greek.​—See study note on Joh 14:16.

helper: Or “comforter; encourager; advocate.” The word rendered “helper” (pa·raʹkle·tos) is used in the Bible to describe the roles of both the holy spirit (Joh 14:16, 26; 15:26; 16:7) and Jesus (1Jo 2:1). It could literally be rendered “one called to someone’s side” to give help. When Jesus spoke of the holy spirit, an impersonal force, as a helper and referred to this helper as ‘teaching,’ ‘bearing witness,’ ‘giving evidence,’ ‘guiding,’ ‘speaking,’ ‘hearing,’ and ‘receiving’ (Joh 14:26; 15:26; 16:7-15), he used a figure of speech called personification, that is, referring to something impersonal or inanimate as if it were alive. In the Scriptures, it is not unusual for something that is not actually a person to be personified. Some examples are wisdom, death, sin, and undeserved kindness. (Mt 11:19; Lu 7:35; Ro 5:14, 17, 21; 6:12; 7:8-11) It is obvious that not one of these things is an actual person. God’s spirit is often mentioned together with other impersonal forces or things, further supporting the fact that it is not a person. (Mt 3:11; Ac 6:3, 5; 13:52; 2Co 6:4-8; Eph 5:18) Some argue that the use of Greek masculine pronouns when referring to this “helper” shows that holy spirit is a person. (Joh 14:26) However, Greek grammar requires masculine pronouns when the activity of “the helper” is described, since the word for “helper” is in the masculine gender. (Joh 16:7, 8, 13, 14) On the other hand, when the neuter Greek word for “spirit” (pneuʹma) is used, neuter pronouns are used.​—See study note on Joh 14:17.

helper: Or “comforter; encourager; advocate.” The word rendered “helper” (pa·raʹkle·tos) is used in the Bible to describe the roles of both the holy spirit (Joh 14:16, 26; 15:26; 16:7) and Jesus (1Jo 2:1). It could literally be rendered “one called to someone’s side” to give help. When Jesus spoke of the holy spirit, an impersonal force, as a helper and referred to this helper as ‘teaching,’ ‘bearing witness,’ ‘giving evidence,’ ‘guiding,’ ‘speaking,’ ‘hearing,’ and ‘receiving’ (Joh 14:26; 15:26; 16:7-15), he used a figure of speech called personification, that is, referring to something impersonal or inanimate as if it were alive. In the Scriptures, it is not unusual for something that is not actually a person to be personified. Some examples are wisdom, death, sin, and undeserved kindness. (Mt 11:19; Lu 7:35; Ro 5:14, 17, 21; 6:12; 7:8-11) It is obvious that not one of these things is an actual person. God’s spirit is often mentioned together with other impersonal forces or things, further supporting the fact that it is not a person. (Mt 3:11; Ac 6:3, 5; 13:52; 2Co 6:4-8; Eph 5:18) Some argue that the use of Greek masculine pronouns when referring to this “helper” shows that holy spirit is a person. (Joh 14:26) However, Greek grammar requires masculine pronouns when the activity of “the helper” is described, since the word for “helper” is in the masculine gender. (Joh 16:7, 8, 13, 14) On the other hand, when the neuter Greek word for “spirit” (pneuʹma) is used, neuter pronouns are used.​—See study note on Joh 14:17.

helper: See study note on Joh 14:16.

that one: The Greek demonstrative pronoun e·keiʹnos is in the masculine gender and refers to the helper, which is also in the masculine gender.​—See study notes on Joh 14:16; 16:13.

from the beginning: Or “from when I began,” that is, from when Jesus began his ministry.

Children: Or “Young children.” The Greek word pai·diʹon (diminutive of pais, “child”) is an endearing form of address that may indicate a fatherly interest. Here it is used as an affectionate expression of friendship.

anything to eat: Or “any fish.” The Greek word pro·sphaʹgi·on occurs only here in the Christian Greek Scriptures. In non-Biblical texts, it describes something that can be eaten with bread. In this context, used in a question addressed to a group of fishermen, it obviously refers to fish.

the one whom Jesus loved: That is, the one whom Jesus especially loved. This is the first of five occurrences mentioning a certain disciple “whom Jesus [or “he”] loved” or “for whom Jesus had affection.” (Joh 19:26; 20:2; 21:7, 20) It is generally believed that this disciple is the apostle John, the son of Zebedee and the brother of James. (Mt 4:21; Mr 1:19; Lu 5:10) One reason for this identification is that the apostle John is not referred to by name in this Gospel, except for the mention of “the sons of Zebedee” at Joh 21:2. Another indication is found at Joh 21:20-24, where the expression “the disciple whom Jesus loved” is used with reference to the writer of this Gospel. Also, Jesus said of that apostle: “If it is my will for him to remain until I come, of what concern is that to you?” This suggests that the one referred to would long survive Peter and the other apostles, a description that fits the apostle John.​—See study notes on Joh Title and Joh 1:6; 21:20.

the disciple whom Jesus loved: That is, the one whom Jesus especially loved. This is the last of five occurrences mentioning a certain disciple “whom Jesus [or “he”] loved” or “for whom Jesus had affection.” (Joh 13:23; 19:26; 20:2; 21:7, 20) It is generally believed that this disciple was the apostle John, the son of Zebedee and brother of James. (Mt 4:21; Mr 1:19; Lu 5:10; Joh 21:2) As the context of Joh 21:20-24 shows, “the disciple whom Jesus loved” was also “the disciple who . . . wrote these things,” that is, the writer of the Gospel of John.​—See study notes on Joh Title; 1:6; 13:23.

naked: Or “not sufficiently dressed.” The Greek word gy·mnosʹ can have the meaning “lightly clad; in the undergarment only.”​—Jas 2:15, ftn.

the disciple whom Jesus loved: That is, the one whom Jesus especially loved. This is the fourth of five occurrences mentioning a certain disciple “whom Jesus [or “he”] loved” or “for whom Jesus had affection.” (Joh 13:23; 19:26; 20:2; 21:7, 20) It is generally believed that this disciple was the apostle John, the son of Zebedee and brother of James.​—Mt 4:21; Mr 1:19; Lu 5:10; Joh 21:2; the reasons for this identification are given in the study notes on Joh 13:23; 21:20.

naked: Or “lightly clad.” The Greek word gy·mnosʹ can have the meaning “lightly clad; in the undergarment only.”​—Jas 2:15, ftn.; see study note on Mt 25:36.

about 300 feet: About 90 m. Lit., “about 200 cubits.” The Greek word peʹkhys (rendered “cubit(s)” at Mt 6:27; Lu 12:25; Re 21:17) refers to a short measure that is roughly the distance from the elbow to the tip of the middle finger. The Israelites commonly used a cubit of about 44.5 cm (17.5 in.).​—See Glossary, “Cubit,” and App. B14.

Jesus said to Simon Peter: This conversation between Jesus and Peter took place shortly after Peter had denied Jesus three times. Jesus asked three probing questions about Peter’s feelings for him, to the point that “Peter became grieved.” (Joh 21:17) John’s account recorded at Joh 21:15-17 uses two different Greek verbs: a·ga·paʹo, rendered love, and phi·leʹo, rendered have affection. Twice Jesus asked Peter: “Do you love me?” Both times Peter earnestly affirmed that he had “affection” for Jesus. Finally, Jesus asked: “Do you have affection for me?” Again Peter asserted that he did. Each time Peter affirmed his love, Jesus emphasized that this love and affection should motivate Peter to feed and “shepherd” Jesus’ disciples spiritually, here referred to as his lambs, or “little sheep.” (Joh 21:16, 17; 1Pe 5:1-3) Jesus allowed Peter to confirm his love three times and then entrusted him with the responsibility to care for the sheep. In this way, Jesus dispelled any doubts that he had forgiven Peter for denying him three times.

John: According to some ancient manuscripts, the father of the apostle Peter is here called John. In other ancient manuscripts, he is called Jona. At Mt 16:17, Jesus addresses Peter as “Simon son of Jonah.” (See study note on Mt 16:17.) According to some scholars, the Greek forms of the names John and Jona(h) may be different spellings of the same Hebrew name.

do you love me more than these?: Grammatically, the phrase “more than these” can be understood in more than one way. Some scholars prefer such a meaning as “do you love me more than you love these other disciples?” or “do you love me more than these disciples love me?” However, the likely meaning is “do you love me more than these things?” that is, the fish they caught or the things connected with the fishing business. So the overall idea of the verse seems to be: ‘Do you love me more than material things or pursuits? If so, feed my lambs.’ The question would be appropriate in view of Peter’s past. Although Peter was one of Jesus’ first disciples (Joh 1:35-42), he did not immediately follow Jesus full-time. Rather, he returned to his fishing. Some months later, Jesus called Peter away from that substantial business to become a ‘fisher of men.’ (Mt 4:18-20; Lu 5:1-11) Shortly after Jesus’ death, Peter announced that he was going fishing, and other apostles joined him. (Joh 21:2, 3) So it seems likely that Jesus is here driving home to Peter the need for making a decisive choice: Would he put first in his life a career in the fishing business, represented by the fish piled before them, or would he give priority to the work of spiritually feeding Jesus’ lambs, or followers?​—Joh 21:4-8.

son of Jonah: Or “Bar-jonah.” Many Hebrew names included the Hebrew word ben or the Aramaic word bar, both meaning “son,” followed by the name of the father as a surname. The use of the Aramaic loanword bar in several proper names, such as Bartholomew, Bartimaeus, Barnabas, and Bar-Jesus, is evidence of the influence of Aramaic on the Hebrew spoken in Jesus’ day.

love . . . have affection: See study note on Joh 21:15.

little sheep: The Greek word pro·baʹti·on, here and in verse 17 rendered “little sheep,” is the diminutive form of the Greek word for “sheep.” In the Christian Greek Scriptures, diminutives are often used to indicate affection and familiarity.​—See Glossary, “Diminutive.”

Jesus said to Simon Peter: This conversation between Jesus and Peter took place shortly after Peter had denied Jesus three times. Jesus asked three probing questions about Peter’s feelings for him, to the point that “Peter became grieved.” (Joh 21:17) John’s account recorded at Joh 21:15-17 uses two different Greek verbs: a·ga·paʹo, rendered love, and phi·leʹo, rendered have affection. Twice Jesus asked Peter: “Do you love me?” Both times Peter earnestly affirmed that he had “affection” for Jesus. Finally, Jesus asked: “Do you have affection for me?” Again Peter asserted that he did. Each time Peter affirmed his love, Jesus emphasized that this love and affection should motivate Peter to feed and “shepherd” Jesus’ disciples spiritually, here referred to as his lambs, or “little sheep.” (Joh 21:16, 17; 1Pe 5:1-3) Jesus allowed Peter to confirm his love three times and then entrusted him with the responsibility to care for the sheep. In this way, Jesus dispelled any doubts that he had forgiven Peter for denying him three times.

a third time: Peter had denied his Lord three times; Jesus now gave him the opportunity to affirm his feelings three times. As Peter did so, Jesus told him to show that love and affection by putting sacred service ahead of all else. Along with other responsible brothers, Peter would feed, strengthen, and shepherd Christ’s flock of faithful followers. These ones were anointed but still needed to be fed spiritually.​—Lu 22:32.

the one whom Jesus loved: That is, the one whom Jesus especially loved. This is the first of five occurrences mentioning a certain disciple “whom Jesus [or “he”] loved” or “for whom Jesus had affection.” (Joh 19:26; 20:2; 21:7, 20) It is generally believed that this disciple is the apostle John, the son of Zebedee and the brother of James. (Mt 4:21; Mr 1:19; Lu 5:10) One reason for this identification is that the apostle John is not referred to by name in this Gospel, except for the mention of “the sons of Zebedee” at Joh 21:2. Another indication is found at Joh 21:20-24, where the expression “the disciple whom Jesus loved” is used with reference to the writer of this Gospel. Also, Jesus said of that apostle: “If it is my will for him to remain until I come, of what concern is that to you?” This suggests that the one referred to would long survive Peter and the other apostles, a description that fits the apostle John.​—See study notes on Joh Title and Joh 1:6; 21:20.

John: The English equivalent of the Hebrew name Jehohanan or Johanan, meaning “Jehovah Has Shown Favor; Jehovah Has Been Gracious.” The writer of this Gospel is not identified by name. However, by the second and third centuries C.E., the book was widely attributed to the apostle John. Whenever the name John is mentioned in this Gospel, it refers to John the Baptist, with the exception of Joh 1:42 and 21:15-17, where Jesus referred to the father of Peter as John. (See study notes on Joh 1:42 and 21:15.) Although the apostle John is never mentioned by name, he and his brother James are referred to as “the sons of Zebedee.” (Joh 21:2; Mt 4:21; Mr 1:19; Lu 5:10; see study note on Joh 1:6.) In the closing verses of the Gospel, the writer refers to himself as “the disciple whom Jesus loved” (Joh 21:20-24), and there are good reasons for linking this expression with the apostle John.​—See study note on Joh 13:23.

the disciple whom Jesus loved: That is, the one whom Jesus especially loved. This is the last of five occurrences mentioning a certain disciple “whom Jesus [or “he”] loved” or “for whom Jesus had affection.” (Joh 13:23; 19:26; 20:2; 21:7, 20) It is generally believed that this disciple was the apostle John, the son of Zebedee and brother of James. (Mt 4:21; Mr 1:19; Lu 5:10; Joh 21:2) As the context of Joh 21:20-24 shows, “the disciple whom Jesus loved” was also “the disciple who . . . wrote these things,” that is, the writer of the Gospel of John.​—See study notes on Joh Title; 1:6; 13:23.

the one who . . . leaned back on his chest: See study note on Joh 13:23.

John: That is, John the Baptist. The writer of this Gospel, the apostle John, refers to John the Baptist 19 times but, unlike the other Gospel writers, never uses the designation “the Baptist” or “the Baptizer.” (See study notes on Mt 3:1; Mr 1:4.) The apostle John does distinguish between the three Marys. (Joh 11:1, 2; 19:25; 20:1) However, he did not need to make such a distinction when referring to John the Baptist, since the apostle never refers to himself by name and no one would misunderstand which John was meant. This is another confirmation that the apostle John wrote this Gospel.​—See “Introduction to John” and study note on Joh Title.

close to: Lit., “in the bosom of.” This expression refers to the way people were positioned at a dining table in Jesus’ day. Guests reclined on their left side with a cushion supporting their left elbow. A guest could lean back on the bosom, or chest, of a friend reclining next to him and engage in a confidential conversation. (Joh 13:25) Being “close to,” or “in the bosom of,” someone meant being in a special relationship of favor and close fellowship with that person. This custom was apparently the background for the expressions used in Lu and Joh.​—See study notes on Lu 16:22, 23; Joh 1:18.

until I come: These words may have given the other apostles the impression that the apostle John would outlive them. In fact, he served faithfully for almost another 70 years and was likely the last apostle to die. Also, the expression “until I come” may have reminded Jesus’ disciples of his reference to “the Son of man coming in his Kingdom.” (Mt 16:28) In a sense, John did remain until Jesus came. Near the end of John’s life, while in exile on the isle of Patmos, he received the Revelation with all its amazing prophetic signs of events that were to occur during “the Lord’s day” when Jesus would come in Kingdom power. John was so deeply moved by these spectacular visions that when Jesus said: “Yes; I am coming quickly,” John exclaimed: “Amen! Come, Lord Jesus.”​—Re 1:1, 9, 10; 22:20.

the world: The Greek word koʹsmos is closely linked with mankind in secular Greek literature and particularly in the Bible. (See study note on Joh 1:10.) In secular Greek writings, however, the term was also used to refer to the universe and to creation in general. It is possible that Paul, who was trying to establish common ground with his Greek audience, here used the term in that sense.

many other things that Jesus did: Using hyperbole, John wrote that the world itself would not have room for all the scrolls (the book style then used) needed to record every detail about Jesus’ life and ministry. The Greek term John used for “world” (koʹsmos) could have been understood in the broad sense of the whole human society (with its then existing libraries), though it was sometimes used in secular Greek writings to refer to the whole universe, that is, the greatest space conceivable. (Compare study note on Ac 17:24.) John’s point was that much more could have been written, but there is enough in John’s “scroll” and the other inspired Scriptures to prove beyond doubt that “Jesus is the Christ, the Son of God.” (Joh 20:30, 31) John’s relatively brief written record reveals a beautiful portrait of God’s Son.