Discovery BoxJohn 1:42 
Context1:42 Andrew brought Simon 1 to Jesus. Jesus looked at him and said, “You are Simon, the son of John. 2 You will be called Cephas” (which is translated Peter). 3
John 1:51
Context1:51 He continued, 4 “I tell all of you the solemn truth 5 – you will see heaven opened and the angels of God ascending and descending on the Son of Man.” 6
John 3:17
Context3:17 For God did not send his Son into the world to condemn the world, 7 but that the world should be saved through him.
John 4:5
Context4:5 Now he came to a Samaritan town 8 called Sychar, 9 near the plot of land that Jacob had given to his son Joseph. 10
John 4:46
Context4:46 Now he came again to Cana 11 in Galilee where he had made the water wine. 12 In 13 Capernaum 14 there was a certain royal official 15 whose son was sick.
John 4:50-51
Context4:50 Jesus told him, “Go home; 16 your son will live.” The man believed the word that Jesus spoke to him, and set off for home. 17
4:51 While he was on his way down, 18 his slaves 19 met him and told him that his son was going to live.
John 4:53
Context4:53 Then the father realized that it was the very time 20 Jesus had said to him, “Your son will live,” and he himself believed along with his entire household.
John 5:20-21
Context5:20 For the Father loves the Son and shows him everything he does, and will show him greater deeds than these, so that you will be amazed. 5:21 For just as the Father raises the dead and gives them life, 21 so also the Son gives life to whomever he wishes. 22
John 6:71
Context6:71 (Now he said this about Judas son of Simon Iscariot, 23 for Judas, 24 one of the twelve, was going to betray him.) 25
John 9:35
Context9:35 Jesus heard that they had thrown him out, so he found the man 26 and said to him, “Do you believe in the Son of Man?” 27
John 10:36
Context10:36 do you say about the one whom the Father set apart 28 and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’?
John 13:2
Context13:2 The evening meal 29 was in progress, and the devil had already put into the heart 30 of Judas Iscariot, Simon’s son, that he should betray 31 Jesus. 32
John 19:7
Context19:7 The Jewish leaders 33 replied, 34 “We have a law, 35 and according to our law he ought to die, because he claimed to be the Son of God!” 36
John 19:26
Context19:26 So when Jesus saw his mother and the disciple whom he loved standing there, he said to his mother, “Woman, 37 look, here is your son!”
John 21:16
Context21:16 Jesus 38 said 39 a second time, “Simon, son of John, do you love me?” He replied, 40 “Yes, Lord, you know I love you.” Jesus 41 told him, “Shepherd my sheep.”
1 tn Grk “He brought him”; both referents (Andrew, Simon) have been specified in the translation for clarity.
2 tc The reading “Simon, son of John” is well attested in Ì66,75,106 א B* L 33 pc it co. The majority of
3 sn This is a parenthetical note by the author. The change of name from Simon to Cephas is indicative of the future role he will play. Only John among the gospel writers gives the Greek transliteration (Κηφᾶς, Khfas) of Simon’s new name, Qéphâ (which is Galilean Aramaic). Neither Πέτρος (Petros) in Greek nor Qéphâ in Aramaic is a normal proper name; it is more like a nickname.
4 tn Grk “and he said to him.”
5 tn Grk “Truly, truly, I say to you.”
6 sn The title Son of Man appears 13 times in John’s Gospel. It is associated especially with the themes of crucifixion (3:14; 8:28), revelation (6:27; 6:53), and eschatological authority (5:27; 9:35). The title as used in John’s Gospel has for its background the son of man figure who appears in Dan 7:13-14 and is granted universal regal authority. Thus for the author, the emphasis in this title is not on Jesus’ humanity, but on his heavenly origin and divine authority.
7 sn That is, “to judge the world to be guilty and liable to punishment.”
8 tn Grk “town of Samaria.” The noun Σαμαρείας (Samareias) has been translated as an attributive genitive.
9 sn Sychar was somewhere in the vicinity of Shechem, possibly the village of Askar, 1.5 km northeast of Jacob’s well.
10 sn Perhaps referred to in Gen 48:22.
11 map For location see Map1 C3; Map2 D2; Map3 C5.
12 sn See John 2:1-11.
13 tn Grk “And in.”
14 sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.
map For location see Map1 D2; Map2 C3; Map3 B2.
15 tn Although βασιλικός (basiliko") has often been translated “nobleman” it is almost certainly refers here to a servant of Herod, tetrarch of Galilee (who in the NT is called a king, Matt 14:9, Mark 6:14-29). Capernaum was a border town, so doubtless there were many administrative officials in residence there.
16 tn Grk “Go”; the word “home” is not in the Greek text, but is implied.
17 tn Grk “and left.” The words “for home” are implied by the following verse.
18 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.
19 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.
20 tn Grk “at that hour.”
21 tn Grk “and makes them live.”
22 tn Grk “the Son makes whomever he wants to live.”
23 sn At least six explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). See D. A. Carson, John, 304.
24 tn Grk “this one”; the referent (Judas) has been specified in the translation for clarity.
25 sn This parenthetical statement by the author helps the reader understand Jesus’ statement one of you is the devil in the previous verse. This is the first mention of Judas in the Fourth Gospel, and he is immediately identified (as he is in the synoptic gospels, Matt 10:4, Mark 3:19, Luke 6:16) as the one who would betray Jesus.
26 tn Grk “found him”; the referent (the man) has been specified in the translation for clarity.
27 tc Although most witnesses (A L Θ Ψ 070 0250 Ë1,13 33 Ï lat) have θεοῦ (qeou, “of God”) instead of ἀνθρώπου (anqrwpou, “of man”) here, the better witnesses (Ì66,75 א B D W sys) have ἀνθρώπου. Not only is the external evidence decidedly on the side of ἀνθρώπου, but it is difficult to see such early and diverse witnesses changing θεοῦ to ἀνθρώπου. The wording “Son of Man” is thus virtually certain.
28 tn Or “dedicated.”
29 tn Or “Supper.” To avoid possible confusion because of different regional English usage regarding the distinction between “dinner” and “supper” as an evening meal, the translation simply refers to “the evening meal.”
30 sn At this point the devil had already put into the heart of Judas Iscariot, Simon’s son, that he should betray Jesus. C. K. Barrett (St. John, 365) thought this was a reference to the idea entering the devil’s own heart, but this does not seem likely. It is more probable that Judas’ heart is meant, since the use of the Greek article (rather than a possessive pronoun) is a typical idiom when a part of one’s own body is indicated. Judas’ name is withheld until the end of the sentence for dramatic effect (emphasis). This action must be read in light of 13:27, and appears to refer to a preliminary idea or plan.
31 tn Or “that he should hand over.”
32 tn Grk “betray him”; the referent (Jesus) has been specified in the translation for clarity.
33 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, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6).
34 tn Grk “answered him.”
35 sn This law is not the entire Pentateuch, but Lev 24:16.
36 tn Grk “because he made himself out to be the Son of God.”
37 sn The term Woman is Jesus’ normal, polite way of addressing women (Matt 15:28, Luke 13:12; John 4:21; 8:10; 19:26; 20:15; see BDAG 208-9 s.v. γυνή 1). But it is unusual for a son to address his mother with this term. The custom in both Hebrew (or Aramaic) and Greek would be for a son to use a qualifying adjective or title. Is there significance in Jesus’ use here? Jesus probably used the term here to help establish Mary and the beloved disciple in a new “mother-son” relationship. Someone would soon need to provide for Mary since Jesus, her oldest son, would no longer be alive. By using this term Jesus distanced himself from Mary so the beloved disciple could take his place as her earthly son (cf. John 2:4). See D. A. Carson, John, 617-18, for discussion about symbolic interpretations of this relationship between Mary and the beloved disciple.
38 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
39 tn Grk “said again.” The word “again” (when used in connection with the phrase “a second time”) is redundant and has not been translated.
40 tn Grk “He said to him.”
41 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
