Yohanes 18:10

18:10 Then Simon Peter, who had a sword, pulled it out and struck the high priest’s slave, ¹  cutting off his right ear. ²  (Now the slave’s name was Malchus.) ³ 

Yohanes 15:15

15:15 I no longer call you slaves, ⁴  because the slave does not understand ⁵  what his master is doing. But I have called you friends, because I have revealed to you everything ⁶  I heard ⁷  from my Father.

Yohanes 8:34-35

8:34 Jesus answered them, “I tell you the solemn truth, ⁸  everyone who practices ⁹  sin is a slave ¹⁰  of sin. 8:35 The slave does not remain in the family ¹¹  forever, but the son remains forever. ¹² 

Yohanes 4:51

4:51 While he was on his way down, ¹³  his slaves ¹⁴  met him and told him that his son was going to live.

Yohanes 18:26

18:26 One of the high priest’s slaves, ¹⁵  a relative of the man whose ear Peter had cut off, ¹⁶  said, “Did I not see you in the orchard ¹⁷  with him?” ¹⁸ 

Yohanes 13:16

13:16 I tell you the solemn truth, ¹⁹  the slave ²⁰  is not greater than his master, nor is the one who is sent as a messenger ²¹  greater than the one who sent him.

Yohanes 7:46

7:46 The officers replied, “No one ever spoke like this man!”

Yohanes 8:33

8:33 “We are descendants ²²  of Abraham,” they replied, ²³  “and have never been anyone’s slaves! How can you say, ²⁴  ‘You will become free’?”

Yohanes 18:18

18:18 (Now the slaves ²⁵  and the guards ²⁶  were standing around a charcoal fire they had made, warming themselves because it was cold. ²⁷  Peter also was standing with them, warming himself.) ²⁸ 

Yohanes 12:26

12:26 If anyone wants to serve me, he must follow ²⁹  me, and where I am, my servant will be too. ³⁰  If anyone serves me, the Father will honor him.

Yohanes 7:45

Lack of Belief

7:45 Then the officers ³¹  returned ³²  to the chief priests and Pharisees, ³³  who said to them, “Why didn’t you bring him back with you?” ³⁴ 

Yohanes 18:12

Jesus Before Annas

18:12 Then the squad of soldiers ³⁵  with their commanding officer ³⁶  and the officers of the Jewish leaders ³⁷  arrested ³⁸  Jesus and tied him up. ³⁹ 

Yohanes 15:20

15:20 Remember what ⁴⁰  I told you, ‘A slave ⁴¹  is not greater than his master.’ ⁴²  If they persecuted me, they will also persecute you. If they obeyed ⁴³  my word, they will obey ⁴⁴  yours too.

Yohanes 18:36

18:36 Jesus replied, “My kingdom is not from this world. If my kingdom were from this world, my servants would be fighting to keep me from being ⁴⁵  handed over ⁴⁶  to the Jewish authorities. ⁴⁷  But as it is, ⁴⁸  my kingdom is not from here.”

Yohanes 18:3

18:3 So Judas obtained a squad of soldiers ⁴⁹  and some officers of the chief priests and Pharisees. ⁵⁰  They came to the orchard ⁵¹  with lanterns ⁵²  and torches and weapons.

Yohanes 7:32

7:32 The Pharisees ⁵³  heard the crowd ⁵⁴  murmuring these things about Jesus, ⁵⁵  so the chief priests and the Pharisees sent officers ⁵⁶  to arrest him. ⁵⁷ 

Yohanes 19:6

19:6 When the chief priests and their officers saw him, they shouted out, “Crucify ⁵⁸  him! Crucify him!” ⁵⁹  Pilate said, ⁶⁰  “You take him and crucify him! ⁶¹  Certainly ⁶²  I find no reason for an accusation ⁶³  against him!”

Yohanes 1:48

1:48 Nathanael asked him, “How do you know me?” Jesus replied, ⁶⁴  “Before Philip called you, when you were under the fig tree, ⁶⁵  I saw you.”

Yohanes 2:5

2:5 His mother told the servants, “Whatever he tells you, do it.” ⁶⁶ 

Yohanes 18:22

18:22 When Jesus ⁶⁷  had said this, one of the high priest’s officers who stood nearby struck him on the face and said, ⁶⁸  “Is that the way you answer the high priest?”

Yohanes 13:37

13:37 Peter said to him, “Lord, why can’t I follow you now? I will lay down my life for you!” ⁶⁹ 

Yohanes 4:17

4:17 The woman replied, ⁷⁰  “I have no husband.” Jesus said to her, “Right you are when you said, ⁷¹  ‘I have no husband,’ ⁷² 

Yohanes 13:9

13:9 Simon Peter said to him, “Lord, wash ⁷³  not only my feet, but also my hands and my head!”

Yohanes 18:17

18:17 The girl ⁷⁴  who was the doorkeeper said to Peter, “You’re not one of this man’s disciples too, are you?” ⁷⁵  He replied, ⁷⁶  “I am not.”

Yohanes 5:7

5:7 The sick man answered him, “Sir, ⁷⁷  I have no one to put me into the pool when the water is stirred up. While I am trying to get into the water, ⁷⁸  someone else ⁷⁹  goes down there ⁸⁰  before me.”

Yohanes 4:15

4:15 The woman said to him, “Sir, give me this water, so that I will not be thirsty or have to come here to draw ⁸¹  water.” ⁸² 

Yohanes 4:19

4:19 The woman said to him, “Sir, I see ⁸³  that you are a prophet.

Yohanes 9:36

9:36 The man ⁸⁴  replied, ⁸⁵  “And who is he, sir, that ⁸⁶  I may believe in him?”

Yohanes 9:38

9:38 [He said, “Lord, I believe,” and he worshiped him. ⁸⁷ 

Yohanes 1:27

1:27 who is coming after me. I am not worthy ⁸⁸  to untie the strap ⁸⁹  of his sandal!”

Yohanes 4:52

4:52 So he asked them the time ⁹⁰  when his condition began to improve, ⁹¹  and ⁹²  they told him, “Yesterday at one o’clock in the afternoon ⁹³  the fever left him.”

Yohanes 11:21-22

11:21 Martha ⁹⁴  said to Jesus, “Lord, if you had been here, my brother would not have died. 11:22 But even now I know that whatever you ask from God, God will grant ⁹⁵  you.” ⁹⁶ 

Yohanes 11:24

11:24 Martha said, ⁹⁷  “I know that he will come back to life again ⁹⁸  in the resurrection at the last day.”

Yohanes 11:27

11:27 She replied, ⁹⁹  “Yes, Lord, I believe ¹⁰⁰  that you are the Christ, ¹⁰¹  the Son of God who comes into the world.” ¹⁰² 

Yohanes 13:6

13:6 Then he came to Simon Peter. Peter ¹⁰³  said to him, “Lord, are you going to wash ¹⁰⁴  my feet?”

Yohanes 4:25

4:25 The woman said to him, “I know that Messiah is coming” (the one called Christ); ¹⁰⁵  “whenever he ¹⁰⁶  comes, he will tell ¹⁰⁷  us everything.” ¹⁰⁸ 

Yohanes 11:32

11:32 Now when Mary came to the place where Jesus was and saw him, she fell at his feet and said to him, “Lord, if you had been here, my brother would not have died.”

Yohanes 13:8

13:8 Peter said to him, “You will never wash my feet!” ¹⁰⁹  Jesus replied, ¹¹⁰  “If I do not wash you, you have no share with me.” ¹¹¹ 

Yohanes 18:16

18:16 But Simon Peter was left standing outside by the door. So the other disciple who was acquainted with the high priest came out and spoke to the slave girl who watched the door, ¹¹²  and brought Peter inside.

Yohanes 20:13

20:13 They said ¹¹³  to her, “Woman, ¹¹⁴  why are you weeping?” Mary replied, ¹¹⁵  “They have taken my Lord away, and I do not know where they have put him!”

Yohanes 21:15-17

Peter’s Restoration

21:15 Then when they had finished breakfast, Jesus said to Simon Peter, “Simon, son of John, ¹¹⁶  do you love me more than these do?” ¹¹⁷  He replied, ¹¹⁸  “Yes, Lord, you know I love you.” ¹¹⁹  Jesus ¹²⁰  told him, “Feed my lambs.” 21:16 Jesus ¹²¹  said ¹²²  a second time, “Simon, son of John, do you love me?” He replied, ¹²³  “Yes, Lord, you know I love you.” Jesus ¹²⁴  told him, “Shepherd my sheep.” 21:17 Jesus ¹²⁵  said ¹²⁶  a third time, “Simon, son of John, do you love me?” Peter was distressed ¹²⁷  that Jesus ¹²⁸  asked ¹²⁹  him a third time, “Do you love me?” and said, ¹³⁰  “Lord, you know everything. You know that I love you.” Jesus ¹³¹  replied, ¹³²  “Feed my sheep.

[18:10]  ¹ tn See the note on the word “slaves” in 4:51.

[18:10]  ² sn The account of the attack on the high priest’s slave contains details which suggest eyewitness testimony. It is also mentioned in all three synoptic gospels, but only John records that the disciple involved was Peter, whose impulsive behavior has already been alluded to (John 13:37). Likewise only John gives the name of the victim, Malchus, who is described as the high priest’s slave. John and Mark (14:47) both use the word ὠτάριον (wtarion, a double diminutive) to describe what was cut off, and this may indicate only part of the right ear (for example, the earlobe).

[18:10]  ³ sn This is a parenthetical note by the author.

[15:15]  ⁴ tn See the note on the word “slaves” in 4:51.

[15:15]  ⁵ tn Or “does not know.”

[15:15]  ⁶ tn Grk “all things.”

[15:15]  ⁷ tn Or “learned.”

[8:34]  ⁸ tn Grk “Truly, truly, I say to you.”

[8:34]  ⁹ tn Or “who commits.” This could simply be translated, “everyone who sins,” but the Greek is more emphatic, using the participle ποιῶν (poiwn) in a construction with πᾶς (pas), a typical Johannine construction. Here repeated, continuous action is in view. The one whose lifestyle is characterized by repeated, continuous sin is a slave to sin. That one is not free; sin has enslaved him. To break free from this bondage requires outside (divine) intervention. Although the statement is true at the general level (the person who continually practices a lifestyle of sin is enslaved to sin) the particular sin of the Jewish authorities, repeatedly emphasized in the Fourth Gospel, is the sin of unbelief. The present tense in this instance looks at the continuing refusal on the part of the Jewish leaders to acknowledge who Jesus is, in spite of mounting evidence.

[8:34]  ¹⁰ tn See the note on the word “slaves” in 4:51.

[8:35]  ¹¹ tn Or “household.” The Greek work οἰκία (oikia) can denote the family as consisting of relatives by both descent and marriage, as well as slaves and servants, living in the same house (more the concept of an “extended family”).

[8:35]  ¹² sn Jesus’ point is that while a slave may be part of a family or household, the slave is not guaranteed a permanent place there, while a son, as a descendant or blood relative, will always be guaranteed a place in the family (remains forever).

[4:51]  ¹³ sn While he was on his way down. Going to Capernaum from Cana, one must go east across the Galilean hills and then descend to the Sea of Galilee. The 20 mi (33 km) journey could not be made in a single day. The use of the description on his way down shows the author was familiar with Palestinian geography.

[4:51]  ¹⁴ tn Traditionally, “servants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[18:26]  ¹⁵ tn See the note on the word “slaves” in 4:51.

[18:26]  ¹⁶ sn This incident is recounted in v. 10.

[18:26]  ¹⁷ tn Or “garden.”

[18:26]  ¹⁸ tn This question, prefaced with οὐκ (ouk) in Greek, anticipates a positive answer.

[13:16]  ¹⁹ tn Grk “Truly, truly, I say to you.”

[13:16]  ²⁰ tn See the note on the word “slaves” in 4:51.

[13:16]  ²¹ tn Or “nor is the apostle” (“apostle” means “one who is sent” in Greek).

[8:33]  ²² tn Grk “We are the seed” (an idiom).

[8:33]  ²³ tn Grk “They answered to him.”

[8:33]  ²⁴ tn Or “How is it that you say.”

[18:18]  ²⁵ tn See the note on the word “slaves” in 4:51.

[18:18]  ²⁶ tn That is, the “guards of the chief priests” as distinguished from the household slaves of Annas.

[18:18]  ²⁷ tn Grk “because it was cold, and they were warming themselves.”

[18:18]  ²⁸ sn This is a parenthetical note by the author.

[12:26]  ²⁹ 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.

[12:26]  ³⁰ tn Grk “where I am, there my servant will be too.”

[7:45]  ³¹ tn Or “servants.” The “chief priests and Pharisees” is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26. As “servants” or “officers” of the Sanhedrin, their representatives should be distinguished from the Levites serving as temple police (perhaps John 7:30 and 44; also John 8:20; 10:39; 19:6; Acts 4:3). Even when performing ‘police’ duties such as here, their “officers” are doing so only as part of their general tasks (See K. H. Rengstorf, TDNT 8:540).

[7:45]  ³² tn Grk “came.”

[7:45]  ³³ sn See the note on Pharisees in 1:24.

[7:45]  ³⁴ tn Grk “Why did you not bring him?” The words “back with you” are implied.

[18:12]  ³⁵ tn Grk “a cohort” (but since this was a unit of 600 soldiers, a smaller detachment is almost certainly intended).

[18:12]  ³⁶ tn Grk “their chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militaris, the military tribune who commanded a cohort of 600 men.

[18:12]  ³⁷ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the Jewish leaders, who were named as “chief priests and Pharisees” in John 18:3.

[18:12]  ³⁸ tn Or “seized.”

[18:12]  ³⁹ tn Or “bound him.”

[15:20]  ⁴⁰ tn Grk “Remember the word that I said to you.”

[15:20]  ⁴¹ tn See the note on the word “slaves” in 4:51.

[15:20]  ⁴² sn A slave is not greater than his master. Jesus now recalled a statement he had made to the disciples before, in John 13:16. As the master has been treated, so will the slaves be treated also. If the world had persecuted Jesus, then it would also persecute the disciples. If the world had kept Jesus’ word, it would likewise keep the word of the disciples. In this statement there is the implication that the disciples would carry on the ministry of Jesus after his departure; they would in their preaching and teaching continue to spread the message which Jesus himself had taught while he was with them. And they would meet with the same response, by and large, that he encountered.

[15:20]  ⁴³ tn Or “if they kept.”

[15:20]  ⁴⁴ tn Or “they will keep.”

[18:36]  ⁴⁵ tn Grk “so that I may not be.”

[18:36]  ⁴⁶ tn Or “delivered over.”

[18:36]  ⁴⁷ tn Or “the Jewish leaders”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12. In the translation “authorities” was preferred over “leaders” for stylistic reasons.

[18:36]  ⁴⁸ tn Grk “now.”

[18:3]  ⁴⁹ tn Grk “a cohort.” The word σπεῖραν (speiran) is a technical term for a Roman cohort, normally a force of 600 men (one tenth of a legion). It was under the command of a χιλίαρχος (ciliarco", v. 12). Because of the improbability of an entire cohort being sent to arrest a single man, some have suggested that σπεῖραν here refers only to a maniple, a force of 200. But the use of the word here does not necessarily mean the entire cohort was present on this mission, but only that it was the cohort which performed the task (for example, saying the fire department put out the fire does not mean that every fireman belonging to the department was on the scene at the time). These Roman soldiers must have been ordered to accompany the servants of the chief priests and Pharisees by Pilate, since they would have been under the direct command of the Roman prefect or procurator. It is not difficult to understand why Pilate would have been willing to assist the Jewish authorities in such a way. With a huge crowd of pilgrims in Jerusalem for the Passover, the Romans would have been especially nervous about an uprising of some sort. No doubt the chief priests and Pharisees had informed Pilate that this man Jesus was claiming to be the Messiah, or in the terms Pilate would understand, king of Israel.

[18:3]  ⁵⁰ tn The phrase “officers of the chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:32, 45; 18:3, 12, 18, 22; 19:6. They are different from the Levites who served as “temple police” according to K. H. Rengstorf (TDNT 8:540). In John 7:32ff. these officers had made an unsuccessful attempt to arrest Jesus, and perhaps this is part of the reason why their leaders had made sure they were accompanied by Roman soldiers this time. No more mistakes were to be tolerated.

[18:3]  sn See the note on Pharisees in 1:24.

[18:3]  ⁵¹ tn The words “to the orchard” are not in the Greek text but are repeated from v. 1 for clarity.

[18:3]  ⁵² tn These were lamps that had some sort of covering to protect them from wind and rain. In earlier usage the word meant “torch” but by NT times it apparently meant a lamp designed to be used outdoors, so “lantern” is a good contemporary English equivalent.

[18:3]  sn Mention of the lanterns and torches suggests a detail remembered by one who was an eyewitness, but in connection with the light/darkness motif of John’s Gospel, it is a vivid reminder that it is night; the darkness has come at last (cf. 13:30).

[7:32]  ⁵³ sn See the note on Pharisees in 1:24.

[7:32]  ⁵⁴ tn Or “The common people” (as opposed to the religious authorities like the Pharisees).

[7:32]  ⁵⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:32]  ⁵⁶ tn Or “servants.” The “chief priests and Pharisees” is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26. As “servants” or “officers” of the Sanhedrin their representatives should be distinguished from the Levites serving as temple police (perhaps John 7:30 and 44; also John 8:20; 10:39; 19:6; Acts 4:3). Even when performing “police” duties such as here, their “officers” are doing so only as part of their general tasks (see K. H. Rengstorf, TDNT 8:540).

[7:32]  ⁵⁷ tn Grk “to seize him.” In the context of a deliberate attempt by the servants of the chief priests and Pharisees to detain Jesus, the English verb “arrest” conveys the point more effectively.

[19:6]  ⁵⁸ sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman statesman and orator Cicero (106-43 b.c.) called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.

[19:6]  ⁵⁹ tn The word “him” is not in the Greek text. Direct objects were often omitted in Greek when clear from context.

[19:6]  ⁶⁰ tn Grk “said to them.” The words “to them” are not translated because they are unnecessary in contemporary English style.

[19:6]  ⁶¹ sn How are Pilate’s words “You take him and crucify him” to be understood? Was he offering a serious alternative to the priests who wanted Jesus crucified? Was he offering them an exception to the statement in 18:31 that the Jewish authorities did not have the power to carry out a death penalty? Although a few scholars have suggested that the situation was at this point so far out of Pilate’s control that he really was telling the high priests they could go ahead and crucify a man he had found to be innocent, this seems unlikely. It is far more likely that Pilate’s statement should be understood as one of frustration and perhaps sarcasm. This seems to be supported by the context, for the Jewish authorities make no attempt at this point to seize Jesus and crucify him. Rather they continue to pester Pilate to order the crucifixion.

[19:6]  ⁶² tn On this use of γάρ (gar) used in exclamations and strong affirmations, see BDAG 190 s.v. γάρ 3.

[19:6]  ⁶³ tn Or “find no basis for an accusation”; Grk “find no cause.”

[1:48]  ⁶⁴ tn Grk “answered and said to him.” This is somewhat redundant in English and has been simplified in the translation to “replied.”

[1:48]  ⁶⁵ sn Many have speculated about what Nathanael was doing under the fig tree. Meditating on the Messiah who was to come? A good possibility, since the fig tree was used as shade for teaching or studying by the later rabbis (Ecclesiastes Rabbah 5:11). Also, the fig tree was symbolic for messianic peace and plenty (Mic 4:4, Zech 3:10.)

[2:5]  ⁶⁶ tn The pronoun “it” is not in the Greek text, but has been supplied. Direct objects in Greek were often omitted when clear from the context.

[18:22]  ⁶⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:22]  ⁶⁸ tn Grk “one of the high priest’s servants standing by gave Jesus a strike, saying.” For the translation of ῥάπισμα (rJapisma), see L&N 19.4.

[13:37]  ⁶⁹ tn Or “I will die willingly for you.”

[4:17]  ⁷⁰ tn Grk “answered and said to him.”

[4:17]  ⁷¹ tn Grk “Well have you said.”

[4:17]  ⁷² tn The word order in Jesus’ reply is reversed from the woman’s original statement. The word “husband” in Jesus’ reply is placed in an emphatic position.

[13:9]  ⁷³ tn The word “wash” is not in the Greek text, but is implied. Here it is supplied to improve the English style by making Peter’s utterance a complete sentence.

[18:17]  ⁷⁴ tn Grk “slave girl.” Since the descriptive term “slave girl” was introduced in the translation in the previous verse, it would be redundant to repeat the full expression here.

[18:17]  ⁷⁵ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “are you?”).

[18:17]  ⁷⁶ tn Grk “He said.”

[5:7]  ⁷⁷ tn Or “Lord.” The Greek κύριος (kurios) means both “Sir” and “Lord.” In this passage the paralytic who was healed by Jesus never acknowledges Jesus as Lord – he rather reports Jesus to the authorities.

[5:7]  ⁷⁸ tn Grk “while I am going.”

[5:7]  ⁷⁹ tn Grk “another.”

[5:7]  ⁸⁰ tn The word “there” is not in the Greek text but is implied.

[4:15]  ⁸¹ tn Grk “or come here to draw.”

[4:15]  ⁸² tn The direct object of the infinitive ἀντλεῖν (antlein) is understood in Greek but supplied for clarity in the English translation.

[4:19]  ⁸³ tn Grk “behold” or “perceive,” but these are not as common in contemporary English usage.

[9:36]  ⁸⁴ tn Grk “That one.”

[9:36]  ⁸⁵ tn Grk answered and said.” This has been simplified in the translation to “replied.”

[9:36]  ⁸⁶ tn Or “And who is he, sir? Tell me so that…” Some translations supply elliptical words like “Tell me” (NIV, NRSV) following the man’s initial question, but the shorter form given in the translation is clear enough.

[9:38]  ⁸⁷ sn Assuming the authenticity of John 9:38-39a (see the tc note following the bracket in v. 39), the man’s response after Jesus’ statement of v. 37 is extremely significant: He worshiped Jesus. In the Johannine context the word would connote its full sense: This was something due God alone. Note also that Jesus did not prevent the man from doing this. The verb προσκυνέω (proskunew) is used in John 4:20-25 of worshiping God, and again with the same sense in 12:20. This would be the only place in John’s Gospel where anyone is said to have worshiped Jesus using this term. As such, it forms the climax of the story of the man born blind, but the uniqueness of the concept of worshiping Jesus at this point in John's narrative (which reaches its ultimate climax in the confession of Thomas in John 20:28) may suggest it is too early for such a response and it represents a later scribal addition.

[1:27]  ⁸⁸ tn Grk “of whom I am not worthy.”

[1:27]  sn The humility of John is evident in the statement I am not worthy. This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet.

[1:27]  ⁸⁹ tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.

[4:52]  ⁹⁰ tn Grk “the hour.”

[4:52]  ⁹¹ tn BDAG 558 s.v. κομψότερον translates the idiom κομψότερον ἔχειν (komyoteron ecein) as “begin to improve.”

[4:52]  ⁹² tn The second οὖν (oun) in 4:52 has been translated as “and” to improve English style by avoiding redundancy.

[4:52]  ⁹³ tn Grk “at the seventh hour.”

[11:21]  ⁹⁴ tn Grk “Then Martha.” Here οὖν (oun) has not been translated for stylistic reasons.

[11:22]  ⁹⁵ tn Or “give.”

[11:22]  ⁹⁶ sn The statement “whatever you ask from God, God will grant you” by Martha presents something of a dilemma, because she seems to be suggesting here (implicitly at least) the possibility of a resurrection for her brother. However, Martha’s statement in 11:39 makes it clear that she had no idea that a resurrection was still possible. How then are her words in 11:22 to be understood? It seems best to take them as a confession of Martha’s continuing faith in Jesus even though he was not there in time to help her brother. She means, in effect, “Even though you weren’t here in time to help, I still believe that God grants your requests.”

[11:24]  ⁹⁷ tn Grk “Martha said to him.”

[11:24]  ⁹⁸ tn Or “will rise again.”

[11:27]  ⁹⁹ tn Grk “She said to him.”

[11:27]  ¹⁰⁰ tn The perfect tense in Greek is often used to emphasize the results or present state of a past action. Such is the case here. To emphasize this nuance the perfect tense verb πεπίστευκα (pepisteuka) has been translated as a present tense. This is in keeping with the present context, where Jesus asks of her present state of belief in v. 26, and the theology of the Gospel as a whole, which emphasizes the continuing effects and present reality of faith. For discussion on this use of the perfect tense, see ExSyn 574-76 and B. M. Fanning, Verbal Aspect, 291-97.

[11:27]  ¹⁰¹ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[11:27]  sn See the note on Christ in 1:20.

[11:27]  ¹⁰² tn Or “the Son of God, the one who comes into the world.”

[13:6]  ¹⁰³ tn Grk “He”; the referent (Peter) is specified in the translation for clarity.

[13:6]  ¹⁰⁴ tn Grk “do you wash” or “are you washing.”

[4:25]  ¹⁰⁵ tn Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “the one who has been anointed.”

[4:25]  sn The one called Christ. This is a parenthetical statement by the author. See the note on Christ in 1:20.

[4:25]  ¹⁰⁶ tn Grk “that one.”

[4:25]  ¹⁰⁷ tn Or “he will announce to us.”

[4:25]  ¹⁰⁸ tn Grk “all things.”

[13:8]  ¹⁰⁹ 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.

[13:8]  ¹¹⁰ tn Grk “Jesus answered him.”

[13:8]  ¹¹¹ tn Or “you have no part in me.”

[18:16]  ¹¹² tn Grk “spoke to the doorkeeper”; her description as a slave girl is taken from the following verse. The noun θυρωρός (qurwro") may be either masculine or feminine, but the article here indicates that it is feminine.

[20:13]  ¹¹³ tn The conjunction καί (kai, “and”) has not been translated here.

[20:13]  ¹¹⁴ 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.

[20:13]  ¹¹⁵ tn Grk “She said to them.”

[21:15]  ¹¹⁶ tc The majority of mss (A C² Θ Ψ Ë^1,13 33 Ï sy) read “Simon, the son of Jonah” here and in vv. 16 and 17, but these are perhaps assimilations to Matt 16:17. The reading “Simon, son of John” is better attested, being found in א¹ (א* only has “Simon” without mention of his father) B C* D L W lat co.

[21:15]  ¹¹⁷ tn To whom (or what) does “these” (τούτων, toutwn) refer? Three possibilities are suggested: (1) τούτων should be understood as neuter, “these things,” referring to the boats, nets, and fishing gear nearby. In light of Peter’s statement in 21:3, “I am going fishing,” some have understood Peter to have renounced his commission in light of his denials of Jesus. Jesus, as he restores Peter and forgives him for his denials, is asking Peter if he really loves his previous vocation more than he loves Jesus. Three things may be said in evaluation of this view: (a) it is not at all necessary to understand Peter’s statement in 21:3 as a renouncement of his discipleship, as this view of the meaning of τούτων would imply; (b) it would probably be more likely that the verb would be repeated in such a construction (see 7:31 for an example where the verb is repeated); and (c) as R. E. Brown has observed (John [AB], 2:1103) by Johannine standards the choice being offered to Peter between material things and the risen Jesus would seem rather ridiculous, especially after the disciples had realized whom it was they were dealing with (the Lord, see v. 12). (2) τούτων refers to the other disciples, meaning “Do you love me more than you love these other disciples?” The same objection mentioned as (c) under (1) would apply here: Could the author, in light of the realization of who Jesus is which has come to the disciples after the resurrection, and which he has just mentioned in 21:12, seriously present Peter as being offered a choice between the other disciples and the risen Jesus? This leaves option (3), that τούτων refers to the other disciples, meaning “Do you love me more than these other disciples do?” It seems likely that there is some irony here: Peter had boasted in 13:37, “I will lay down my life for you,” and the synoptics present Peter as boasting even more explicitly of his loyalty to Jesus (“Even if they all fall away, I will not,” Matt 26:33; Mark 14:29). Thus the semantic force of what Jesus asks Peter here amounts to something like “Now, after you have denied me three times, as I told you you would, can you still affirm that you love me more than these other disciples do?” The addition of the auxiliary verb “do” in the translation is used to suggest to the English reader the third interpretation, which is the preferred one.

[21:15]  ¹¹⁸ tn Grk “He said to him.”

[21:15]  ¹¹⁹ tn Is there a significant difference in meaning between the two words for love used in the passage, ἀγαπάω and φιλέω (agapaw and filew)? Aside from Origen, who saw a distinction in the meaning of the two words, most of the Greek Fathers like Chrysostom and Cyril of Alexandria, saw no real difference of meaning. Neither did Augustine nor the translators of the Itala (Old Latin). This was also the view of the Reformation Greek scholars Erasmus and Grotius. The suggestion that a distinction in meaning should be seen comes primarily from a number of British scholars of the 19th century, especially Trench, Westcott, and Plummer. It has been picked up by others such as Spicq, Lenski, and Hendriksen. But most modern scholars decline to see a real difference in the meaning of the two words in this context, among them Bernard, Moffatt, Bonsirven, Bultmann, Barrett, Brown, Morris, Haenchen, and Beasley-Murray. There are three significant reasons for seeing no real difference in the meaning of ἀγαπάω and φιλέω in these verses: (1) the author has a habit of introducing slight stylistic variations in repeated material without any significant difference in meaning (compare, for example, 3:3 with 3:5, and 7:34 with 13:33). An examination of the uses of ἀγαπάω and φιλέω in the Fourth Gospel seems to indicate a general interchangeability between the two. Both terms are used of God’s love for man (3:16, 16:27); of the Father’s love for the Son (3:35, 5:20); of Jesus’ love for men (11:5, 11:3); of the love of men for men (13:34, 15:19); and of the love of men for Jesus (8:42, 16:27). (2) If (as seems probable) the original conversation took place in Aramaic (or possibly Hebrew), there would not have been any difference expressed because both Aramaic and Hebrew have only one basic word for love. In the LXX both ἀγαπάω and φιλέω are used to translate the same Hebrew word for love, although ἀγαπάω is more frequent. It is significant that in the Syriac version of the NT only one verb is used to translate vv. 15-17 (Syriac is very similar linguistically to Palestinian Aramaic). (3) Peter’s answers to the questions asked with ἀγαπάω are ‘yes’ even though he answers using the verb φιλέω. If he is being asked to love Jesus on a higher or more spiritual level his answers give no indication of this, and one would be forced to say (in order to maintain a consistent distinction between the two verbs) that Jesus finally concedes defeat and accepts only the lower form of love which is all that Peter is capable of offering. Thus it seems best to regard the interchange between ἀγαπάω and φιλέω in these verses as a minor stylistic variation of the author, consistent with his use of minor variations in repeated material elsewhere, and not indicative of any real difference in meaning. Thus no attempt has been made to distinguish between the two Greek words in the translation.

[21:15]  ¹²⁰ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[21:16]  ¹²¹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[21:16]  ¹²² tn Grk “said again.” The word “again” (when used in connection with the phrase “a second time”) is redundant and has not been translated.

[21:16]  ¹²³ tn Grk “He said to him.”

[21:16]  ¹²⁴ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ¹²⁵ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ¹²⁶ tn Grk “said to him.” The words “to him” are clear from the context and slightly redundant in English.

[21:17]  ¹²⁷ tn Or “was sad.”

[21:17]  ¹²⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ¹²⁹ tn Grk “said to.”

[21:17]  ¹³⁰ tn Grk “and said to him.” The words “to him” are clear from the context and slightly redundant in English.

[21:17]  ¹³¹ tc ‡ Most witnesses, especially later ones (A Θ Ψ Ë¹³ Ï), read ὁ ᾿Ιησοῦς (Jo Ihsou", “Jesus”) here, while B C have ᾿Ιησοῦς without the article and א D W ˹ 33 565 al lat lack both. Because of the rapid verbal exchange in this pericope, “Jesus” is virtually required for clarity, providing a temptation to scribes to add the name. Further, the name normally occurs with the article. Although it is possible that B C accidentally omitted the article with the name, it is just as likely that they added the simple name to the text for clarity’s sake, while other witnesses added the article as well. The omission of ὁ ᾿Ιησοῦς thus seems most likely to be authentic. NA²⁷ includes the words in brackets, indicating some doubts as to their authenticity.

[21:17]  tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ¹³² tn Grk “Jesus said to him.”