1:40 Andrew, the brother of Simon Peter, was one of the two disciples who heard what John said 1 and followed Jesus. 2
1:43 On the next day Jesus 3 wanted to set out for Galilee. 4 He 5 found Philip and said 6 to him, “Follow me.”
4:7 A Samaritan woman 8 came to draw water. Jesus said to her, “Give me some water 9 to drink.”
8:25 So they said to him, “Who are you?” Jesus replied, 21 “What I have told you from the beginning.
10:7 So Jesus said to them again, “I tell you the solemn truth, 26 I am the door for the sheep. 27
11:11 After he said this, he added, 28 “Our friend Lazarus has fallen asleep. 29 But I am going there to awaken him.”
11:49 Then one of them, Caiaphas, who was high priest that year, said, 35 “You know nothing at all!
13:6 Then he came to Simon Peter. Peter 36 said to him, “Lord, are you going to wash 37 my feet?”
13:31 When 39 Judas 40 had gone out, Jesus said, “Now the Son of Man is glorified, and God is glorified in him.
14:5 Thomas said, 41 “Lord, we don’t know where you are going. How can we know the way?”
1 tn Grk “who heard from John.”
2 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
3 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Jesus is best taken as the subject of εὑρίσκει (Jeuriskei), since Peter would scarcely have wanted to go to Galilee.
4 sn No explanation is given for why Jesus wanted to set out for Galilee, but probably he wanted to go to the wedding at Cana (about a two day trip).
5 tn Grk “and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
6 tn Grk “and Jesus said.”
7 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
sn See the note on Christ in 1:20.
8 tn Grk “a woman from Samaria.” According to BDAG 912 s.v. Σαμάρεια, the prepositional phrase is to be translated as a simple attributive: “γυνὴ ἐκ τῆς Σαμαρείας a Samaritan woman J 4:7.”
9 tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).
10 tn The term ἄνθρωποι (anqrwpoi) used here can mean either “people” (when used generically) or “men” (though there is a more specific term in Greek for adult males, ανήρ [anhr]). Thus the woman could have been speaking either (1) to all the people or (2) to the male leaders of the city as their representatives. However, most recent English translations regard the former as more likely and render the word “people” here.
11 tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in v. 8.
12 tc While a number of
13 tn Grk “Pick up and walk”; the object (the mat) is implied but not repeated.
14 tn The words “these things” are not present in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context, and must be supplied for the English reader.
15 tn Or “hard,” “demanding.”
16 tn Or “teaching”; Grk “word.”
17 tn Or “obey it”; Grk “hear it.” The Greek word ἀκούω (akouw) could imply hearing with obedience here, in the sense of “obey.” It could also point to the acceptance of what Jesus had just said, (i.e., “who can accept what he said?” However, since the context contains several replies by those in the crowd of hearers that suggest uncertainty or confusion over the meaning of what Jesus had said (6:42; 6:52), the meaning “understand” is preferred here.
18 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 it is “do you?”).
19 tn Or “straightened up.”
20 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.
21 tn Grk “Jesus said to them.”
22 tn Grk “Truly, truly, I say to you.”
23 tn Grk “before Abraham was.”
24 sn I am! is an explicit claim to deity. Although each occurrence of the phrase “I am” in the Fourth Gospel needs to be examined individually in context to see if an association with Exod 3:14 is present, it seems clear that this is the case here (as the response of the Jewish authorities in the following verse shows).
25 tn Grk “open your eyes” (an idiom referring to restoration of sight).
26 tn Grk “Truly, truly, I say to you.”
27 tn Or “I am the sheep’s door.”
28 tn Grk “He said these things, and after this he said to them.”
29 tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for death when speaking of believers. This metaphorical usage by its very nature emphasizes the hope of resurrection: Believers will one day “wake up” out of death. Here the term refers to death, but “asleep” was used in the translation to emphasize the metaphorical, rhetorical usage of the term, especially in light of the disciples’ confusion over what Jesus actually meant (see v. 13).
30 sn Didymus means “the twin” in Greek.
31 sn This is a parenthetical note by the author.
32 sn One gets the impression from Thomas’ statement “Let us go too, so that we may die with him” that he was something of a pessimist resigned to his fate. And yet his dedicated loyalty to Jesus and his determination to accompany him at all costs was truly commendable. Nor is the contrast between this statement and the confession of Thomas in 20:28, which forms the climax of the entire Fourth Gospel, to be overlooked; certainly Thomas’ concept of who Jesus is has changed drastically between 11:16 and 20:28.
33 tn Grk “Martha said to him.”
34 tn Or “will rise again.”
35 tn Grk “said to them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons.
36 tn Grk “He”; the referent (Peter) is specified in the translation for clarity.
37 tn Grk “do you wash” or “are you washing.”
38 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.
39 tn Grk “Then when.”
40 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
41 tn Grk “said to him.”
42 tn Grk “Jesus answered him.”
43 tn Or “something incorrect.”
44 tn Grk “testify.”
45 tn Or “incorrect.”
46 tn The word προσφάγιον (prosfagion) is unusual. According to BDAG 886 s.v. in Hellenistic Greek it described a side dish to be eaten with bread, and in some contexts was the equivalent of ὄψον (oyon), “fish.” Used in addressing a group of returning fishermen, however, it is quite clear that the speaker had fish in mind.
47 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 “do you?”).
48 tn Grk “They answered him.”