John 1:42

1:42 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 1:46-47

1:46 Nathanael ⁴  replied, ⁵  “Can anything good come out of Nazareth?” ⁶  Philip replied, ⁷  “Come and see.”

1:47 Jesus saw Nathanael coming toward him and exclaimed, ⁸  “Look, a true Israelite in whom there is no deceit!” ⁹ 

John 5:42

5:42 but I know you, that you do not have the love of God ¹⁰  within you.

John 6:64

6:64 But there are some of you who do not believe.” (For Jesus had already known from the beginning who those were who did not believe, and who it was who would betray him.) ¹¹ 

John 16:30

16:30 Now we know that you know everything ¹²  and do not need anyone ¹³  to ask you anything. ¹⁴  Because of this ¹⁵  we believe that you have come from God.”

John 21:17

21:17 Jesus ¹⁶  said ¹⁷  a third time, “Simon, son of John, do you love me?” Peter was distressed ¹⁸  that Jesus ¹⁹  asked ²⁰  him a third time, “Do you love me?” and said, ²¹  “Lord, you know everything. You know that I love you.” Jesus ²²  replied, ²³  “Feed my sheep.

John 21:1

Jesus’ Appearance to the Disciples in Galilee

21:1 After this ²⁴  Jesus revealed himself again to the disciples by the Sea of Tiberias. ²⁵  Now this is how he did so. ²⁶ 

John 16:7

16:7 But I tell you the truth, it is to your advantage that I am going away. For if I do not go away, the Advocate ²⁷  will not come to you, but if I go, I will send him to you.

John 16:1

16:1 “I have told you all these things so that you will not fall away. ²⁸ 

John 1:9

1:9 The true light, who gives light to everyone, ²⁹  was coming into the world. ³⁰ 

John 1:17

1:17 For the law was given through Moses, but ³¹  grace and truth came about through Jesus Christ.

Jeremiah 17:9

17:9 The human mind is more deceitful than anything else.

It is incurably bad. ³²  Who can understand it?

Matthew 9:4

9:4 When Jesus saw their reaction he said, “Why do you respond with evil in your hearts?

Mark 2:8

2:8 Now ³³  immediately, when Jesus realized in his spirit that they were contemplating such thoughts, ³⁴  he said to them, “Why are you thinking such things in your hearts? ³⁵ 

Acts 1:24

1:24 Then they prayed, ³⁶  “Lord, you know the hearts of all. Show us which one of these two you have chosen

Hebrews 4:13

4:13 And no creature is hidden from God, ³⁷  but everything is naked and exposed to the eyes of him to whom we must render an account.

Revelation 2:23

2:23 Furthermore, I will strike her followers ³⁸  with a deadly disease, ³⁹  and then all the churches will know that I am the one who searches minds and hearts. I will repay ⁴⁰  each one of you ⁴¹  what your deeds deserve. ⁴² 

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

[1:42]  ² 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]  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.

[1:46]  ⁴ tn Grk “And Nathanael.”

[1:46]  ⁵ tn Grk “said to him.”

[1:46]  ⁶ sn Can anything good come out of Nazareth? may be a local proverb expressing jealousy among the towns.

[1:46]  ⁷ tn Grk “And Philip said to him.”

[1:47]  ⁸ tn Grk “said about him.”

[1:47]  ⁹ tn Or “treachery.”

[5:42]  ¹⁰ tn The genitive in the phrase τὴν ἀγάπην τοῦ θεοῦ (thn agaphn tou qeou, “the love of God”) could be translated as either a subjective genitive (“God’s love”) or an objective genitive (“love for God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, the emphasis would be on the love God gives which in turn produces love for him, but Jesus’ opponents are lacking any such love inside them.

[6:64]  ¹¹ sn This is a parenthetical comment by the author.

[16:30]  ¹² tn Grk “all things.”

[16:30]  ¹³ tn Grk “and have no need of anyone.”

[16:30]  ¹⁴ tn The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[16:30]  ¹⁵ tn Or “By this.”

[21:17]  ¹⁶ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

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

[21:17]  ¹⁸ tn Or “was sad.”

[21:17]  ¹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ²⁰ tn Grk “said to.”

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

[21:17]  ²² 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]  ²³ tn Grk “Jesus said to him.”

[21:1]  ²⁴ tn The time reference indicated by μετὰ ταῦτα (meta tauta) is indefinite, in comparison with the specific “after eight days” (μεθ᾿ ἡμέρας ὀκτώ, meq’ Jhmera" oktw) between the two postresurrection appearances of Jesus in 20:26.

[21:1]  ²⁵ sn The Sea of Tiberias is another name for the Sea of Galilee (see 6:1).

[21:1]  ²⁶ tn Grk “how he revealed himself.”

[16:7]  ²⁷ tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). See the note on the word “Advocate” in John 14:16 for a discussion of how this word is translated.

[16:1]  ²⁸ tn Grk “so that you will not be caused to stumble.”

[1:9]  ²⁹ tn Grk “every man” (but in a generic sense, “every person,” or “every human being”).

[1:9]  ³⁰ tn Or “He was the true light, who gives light to everyone who comes into the world.” The participle ἐρχόμενον (ercomenon) may be either (1) neuter nominative, agreeing with τὸ φῶς (to fw"), or (2) masculine accusative, agreeing with ἄνθρωπον (anqrwpon). Option (1) results in a periphrastic imperfect with ἦν (hn), ἦν τὸ φῶς… ἐρχόμενον, referring to the incarnation. Option (2) would have the participle modifying ἄνθρωπον and referring to the true light as enlightening “every man who comes into the world.” Option (2) has some rabbinic parallels: The phrase “all who come into the world” is a fairly common expression for “every man” (cf. Leviticus Rabbah 31.6). But (1) must be preferred here, because: (a) In the next verse the light is in the world; it is logical for v. 9 to speak of its entering the world; (b) in other passages Jesus is described as “coming into the world” (6:14, 9:39, 11:27, 16:28) and in 12:46 Jesus says: ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα (egw fw" ei" ton kosmon elhluqa); (c) use of a periphrastic participle with the imperfect tense is typical Johannine style: 1:28, 2:6, 3:23, 10:40, 11:1, 13:23, 18:18 and 25. In every one of these except 13:23 the finite verb is first and separated by one or more intervening words from the participle.

[1:17]  ³¹ tn “But” is not in the Greek text, but has been supplied to indicate the implied contrast between the Mosaic law and grace through Jesus Christ. John 1:17 seems to indicate clearly that the Old Covenant (Sinai) was being contrasted with the New. In Jewish sources the Law was regarded as a gift from God (Josephus, Ant. 3.8.10 [3.223]; Pirqe Avot 1.1; Sifre Deut 31:4 §305). Further information can be found in T. F. Glasson, Moses in the Fourth Gospel (SBT).

[17:9]  ³² tn Or “incurably deceitful”; Heb “It is incurable.” For the word “deceitful” compare the usage of the verb in Gen 27:36 and a related noun in 2 Kgs 10:19. For the adjective “incurable” compare the usage in Jer 15:18. It is most commonly used with reference to wounds or of pain. In Jer 17:16 it is used metaphorically for a “woeful day” (i.e., day of irreparable devastation).

[2:8]  ³³ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the shift from the thoughts of the experts in the law to Jesus’ response.

[2:8]  ³⁴ tn Grk “they were thus reasoning within themselves.”

[2:8]  ³⁵ tn Grk “Why are you reasoning these things in your hearts?”

[1:24]  ³⁶ tn Grk “And praying, they said.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[4:13]  ³⁷ tn Grk “him”; the referent (God) has been specified in the translation for clarity.

[2:23]  ³⁸ tn Grk “her children,” but in this context a reference to this woman’s followers or disciples is more likely meant.

[2:23]  ³⁹ tn Grk “I will kill with death.” θάνατος (qanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).

[2:23]  ⁴⁰ tn Grk “I will give.” The sense of δίδωμι (didwmi) in this context is more “repay” than “give.”

[2:23]  ⁴¹ sn This pronoun and the following one are plural in the Greek text.

[2:23]  ⁴² tn Grk “each one of you according to your works.”