Yohanes 1:38

1:38 Jesus turned around and saw them following and said to them, “What do you want?” ¹  So they said to him, “Rabbi” (which is translated Teacher), ²  “where are you staying?”

Yohanes 1:42

1:42 Andrew brought Simon ³  to Jesus. Jesus looked at him and said, “You are Simon, the son of John. ⁴  You will be called Cephas” (which is translated Peter). ⁵ 

Yohanes 6:71

6:71 (Now he said this about Judas son of Simon Iscariot, ⁶  for Judas, ⁷  one of the twelve, was going to betray him.) ⁸ 

Yohanes 10:12

10:12 The hired hand, ⁹  who is not a shepherd and does not own sheep, sees the wolf coming and abandons ¹⁰  the sheep and runs away. ¹¹  So the wolf attacks ¹²  the sheep and scatters them.

Yohanes 12:29

12:29 The crowd that stood there and heard the voice ¹³  said that it had thundered. Others said that an angel had spoken to him. ¹⁴ 

Yohanes 14:22

14:22 “Lord,” Judas (not Judas Iscariot) ¹⁵  said, ¹⁶  “what has happened that you are going to reveal ¹⁷  yourself to us and not to the world?”

Yohanes 18:26

18:26 One of the high priest’s slaves, ¹⁸  a relative of the man whose ear Peter had cut off, ¹⁹  said, “Did I not see you in the orchard ²⁰  with him?” ²¹ 

Yohanes 19:15

19:15 Then they ²²  shouted out, “Away with him! Away with him! ²³  Crucify ²⁴  him!” Pilate asked, ²⁵  “Shall I crucify your king?” The high priests replied, “We have no king except Caesar!”

[1:38]  ¹ tn Grk “What are you seeking?”

[1:38]  ² sn This is a parenthetical note by the author.

[1:42]  ³ tn Grk “He brought him”; both referents (Andrew, Simon) have been specified in the translation for clarity.

[1:42]  ⁴ tc The reading “Simon, son of John” is well attested in Ì^66,75,106 א B* L 33 pc it co. The majority of mss (A B² Ψ Ë^1,13 Ï) read “Simon, the son of Jonah” here instead, but that is perhaps an assimilation to Matt 16:17.

[1:42]  ⁵ 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.

[6:71]  ⁶ 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.

[6:71]  ⁷ tn Grk “this one”; the referent (Judas) has been specified in the translation for clarity.

[6:71]  ⁸ 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.

[10:12]  ⁹ sn Jesus contrasts the behavior of the shepherd with that of the hired hand. This is a worker who is simply paid to do a job; he has no other interest in the sheep and is certainly not about to risk his life for them. When they are threatened, he simply runs away.

[10:12]  ¹⁰ tn Grk “leaves.”

[10:12]  ¹¹ tn Or “flees.”

[10:12]  ¹² tn Or “seizes.” The more traditional rendering, “snatches,” has the idea of seizing something by force and carrying it off, which is certainly possible here. However, in the sequence in John 10:12, this action precedes the scattering of the flock of sheep, so “attacks” is preferable.

[12:29]  ¹³ tn “The voice” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[12:29]  ¹⁴ tn Grk “Others said, “An angel has spoken to him.” The direct discourse in the second half of v. 29 was converted to indirect discourse in the translation to maintain the parallelism with the first half of the verse, which is better in keeping with English style.

[14:22]  ¹⁵ tn Grk “(not Iscariot).” The proper noun (Judas) has been repeated for clarity and smoothness in English style.

[14:22]  sn This is a parenthetical comment by the author.

[14:22]  ¹⁶ tn Grk “said to him.”

[14:22]  ¹⁷ tn Or “disclose.”

[14:22]  sn The disciples still expected at this point that Jesus, as Messiah, was going to reveal his identity as such to the world (cf. 7:4).

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

[18:26]  ¹⁹ sn This incident is recounted in v. 10.

[18:26]  ²⁰ tn Or “garden.”

[18:26]  ²¹ tn This question, prefaced with οὐκ (ouk) in Greek, anticipates a positive answer.

[19:15]  ²² tn Grk “Then these.”

[19:15]  ²³ tn The words “with him” (twice) are not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[19:15]  ²⁴ sn See the note on Crucify in 19:6.

[19:15]  ²⁵ tn Grk “Pilate said to them.” The words “to them” are not translated because it is clear in English who Pilate is addressing.