Lukas 5:10

5:10 and so were James and John, Zebedee’s sons, who were Simon’s business partners. ¹  Then ²  Jesus said to Simon, “Do not be afraid; from now on ³  you will be catching people.” ⁴ 

Matius 4:21

4:21 Going on from there he saw two other brothers, James the son of Zebedee and John his brother, in a boat ⁵  with Zebedee their father, mending their nets. Then ⁶  he called them.

Markus 1:19

1:19 Going on a little farther, he saw James, the son of Zebedee, and John his brother in their ⁷  boat mending nets.

Markus 1:29

Healings at Simon’s House

1:29 Now ⁸  as soon as they left the synagogue, ⁹  they entered Simon and Andrew’s house, with James and John.

Markus 5:37

5:37 He did not let anyone follow him except Peter, James, ¹⁰  and John, the brother of James.

Markus 9:2

The Transfiguration

9:2 Six days later ¹¹  Jesus took with him Peter, James, and John and led them alone up a high mountain privately. And he was transfigured before them, ¹² 

Markus 14:33

14:33 He took Peter, James, ¹³  and John with him, and became very troubled and distressed.

Yohanes 21:20-24

Peter and the Disciple Jesus Loved

21:20 Peter turned around and saw the disciple whom Jesus loved following them. ¹⁴  (This was the disciple ¹⁵  who had leaned back against Jesus’ ¹⁶  chest at the meal and asked, ¹⁷  “Lord, who is the one who is going to betray you?”) ¹⁸  21:21 So when Peter saw him, ¹⁹  he asked Jesus, “Lord, what about him?” 21:22 Jesus replied, ²⁰  “If I want him to live ²¹  until I come back, ²²  what concern is that of yours? You follow me!” 21:23 So the saying circulated ²³  among the brothers and sisters ²⁴  that this disciple was not going to die. But Jesus did not say to him that he was not going to die, but rather, “If I want him to live ²⁵  until I come back, ²⁶  what concern is that of yours?”

A Final Note

21:24 This is the disciple who testifies about these things and has written these things, and we know that his testimony is true.

Kisah Para Rasul 12:2

12:2 He had James, the brother of John, executed with a sword. ²⁷ 

[5:10]  ¹ tn Or “business associates.”

[5:10]  ² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:10]  ³ sn From now on is a common Lukan expression, see Luke 1:48.

[5:10]  ⁴ tn The Greek term ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women, thus “people.”

[5:10]  sn The kind of fishing envisioned was net – not line – fishing, which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus’ point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new “catch” (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67; D. L. Bock, Luke [BECNT], 1:461). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life. With the statement “You will be catching people” Jesus turns the miracle into a metaphor for mission.

[4:21]  ⁵ tn Or “their boat.” The phrase ἐν τῷ πλοίῳ (en tw ploiw) can either refer to a generic boat, some boat (as it seems to do here); or it can refer to “their” boat, implying possession. Mark assumes a certain preunderstanding on the part of his readers about the first four disciples and hence the translation “their boat” is justified (cf. also v. 20 in which the “hired men” indicates that Zebedee’s family owned the boats), while Matthew does not.

[4:21]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[1:19]  ⁷ tn Or “a boat.” The phrase ἐν τῷ πλοίῳ (en tw ploiw) can either refer to a generic boat, some boat (as it seems to do in Matt 4:21); or it can refer to “their” boat, implying possession. Mark assumes a certain preunderstanding on the part of his readers about the first four disciples and hence the translation “their boat” is justified (cf. also v. 20 in which the “hired men” indicates that Zebedee’s family owned the boats).

[1:29]  ⁸ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:29]  ⁹ sn See the note on synagogue in 1:21.

[5:37]  ¹⁰ tn Grk “and James,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[9:2]  ¹¹ tn Grk “And after six days.”

[9:2]  ¹² sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw Jesus transfigured, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).

[14:33]  ¹³ tn Grk “and James,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[21:20]  ¹⁴ tn The word “them” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.

[21:20]  ¹⁵ tn The words “This was the disciple” are not in the Greek text, but are supplied for clarity.

[21:20]  ¹⁶ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[21:20]  ¹⁷ tn Grk “and said.”

[21:20]  ¹⁸ sn This is a parenthetical note by the author.

[21:21]  ¹⁹ tn Grk “saw this one.”

[21:22]  ²⁰ tn Grk “Jesus said to him.”

[21:22]  ²¹ tn Grk “to stay” or “to remain”; but since longevity is the issue in the context, “to live” conveys the idea more clearly.

[21:22]  ²² tn The word “back” is supplied to clarify the meaning.

[21:23]  ²³ tn Grk “went out.”

[21:23]  ²⁴ tn Grk “the brothers,” but here the term refers to more than just the immediate disciples of Jesus (as it does in 20:17). Here, as R. E. Brown notes (John [AB], 2:1110), it refers to Christians of the Johannine community (which would include both men and women).

[21:23]  ²⁵ tn Grk “to stay” or “to remain”; but since longevity is the issue in the context, “to live” conveys the idea more clearly.

[21:23]  ²⁶ tn The word “back” is supplied to clarify the meaning.

[12:2]  ²⁷ sn The expression executed with a sword probably refers to a beheading. James was the first known apostolic martyr (Eusebius, Eccl. Hist. 2.9.1-3). On James, not the Lord’s brother, see Luke 5:10; 6:14. This death ended a short period of peace noted in Acts 9:31 after the persecution mentioned in 8:1-3.