John 1:29

1:29 On the next day John ¹  saw Jesus coming toward him and said, “Look, the Lamb of God ²  who takes away the sin of the world!

John 1:41

1:41 He first ³  found his own brother Simon and told him, “We have found the Messiah!” ⁴  (which is translated Christ). ⁵ 

John 1:45-49

1:45 Philip found Nathanael ⁶  and told him, “We have found the one Moses wrote about in the law, and the prophets also ⁷  wrote about – Jesus of Nazareth, the son of Joseph.” 1:46 Nathanael ⁸  replied, ⁹  “Can anything good come out of Nazareth?” ¹⁰  Philip replied, ¹¹  “Come and see.”

1:47 Jesus saw Nathanael coming toward him and exclaimed, ¹²  “Look, a true Israelite in whom there is no deceit!” ¹³  1:48 Nathanael asked him, “How do you know me?” Jesus replied, ¹⁴  “Before Philip called you, when you were under the fig tree, ¹⁵  I saw you.” 1:49 Nathanael answered him, “Rabbi, you are the Son of God; you are the king ¹⁶  of Israel!” ¹⁷ 

[1:29]  ¹ tn Grk “he”; the referent (John) has been supplied in the translation for clarity.

[1:29]  ² sn Gen 22:8 is an important passage in the background of the title Lamb of God as applied to Jesus. In Jewish thought this was held to be a supremely important sacrifice. G. Vermès stated: “For the Palestinian Jew, all lamb sacrifice, and especially the Passover lamb and the Tamid offering, was a memorial of the Akedah with its effects of deliverance, forgiveness of sin and messianic salvation” (Scripture and Tradition in Judaism [StPB], 225).

[1:41]  ³ tc Most witnesses (א* L W^s Ï) read πρῶτος (prwtos) here instead of πρῶτον (prwton). The former reading would be a predicate adjective and suggest that Andrew “was the first” person to proselytize another regarding Jesus. The reading preferred, however, is the neuter πρῶτον, used as an adverb (BDAG 893 s.v. πρῶτος 1.a.β.), and it suggests that the first thing that Andrew did was to proselytize Peter. The evidence for this reading is early and weighty: Ì^66,75 א² A B Θ Ψ 083 Ë^1,13 892 al lat.

[1:41]  ⁴ sn Naturally part of Andrew’s concept of the Messiah would have been learned from John the Baptist (v. 40). However, there were a number of different messianic expectations in 1st century Palestine (see the note on “Who are you?” in v. 19), and it would be wrong to assume that what Andrew meant here is the same thing the author means in the purpose statement at the end of the Fourth Gospel, 20:31. The issue here is not whether the disciples’ initial faith in Jesus as Messiah was genuine or not, but whether their concept of who Jesus was grew and developed progressively as they spent time following him, until finally after his resurrection it is affirmed in the climactic statement of John’s Gospel, the affirmation of Thomas in 20:28.

[1:41]  ⁵ tn Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “the one who has been anointed.”

[1:45]  ⁶ sn Nathanael is traditionally identified with Bartholomew (although John never describes him as such). He appears here after Philip, while in all lists of the twelve except in Acts 1:13, Bartholomew follows Philip. Also, the Aramaic Bar-tolmai means “son of Tolmai,” the surname; the man almost certainly had another name.

[1:45]  ⁷ tn “Also” is not in the Greek text, but is implied.

[1:46]  ⁸ tn Grk “And Nathanael.”

[1:46]  ⁹ tn Grk “said to him.”

[1:46]  ¹⁰ sn Can anything good come out of Nazareth? may be a local proverb expressing jealousy among the towns.

[1:46]  ¹¹ tn Grk “And Philip said to him.”

[1:47]  ¹² tn Grk “said about him.”

[1:47]  ¹³ tn Or “treachery.”

[1:48]  ¹⁴ tn Grk “answered and said to him.” This is somewhat redundant in English and has been simplified in the translation to “replied.”

[1:48]  ¹⁵ 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.)

[1:49]  ¹⁶ tn Although βασιλεύς (basileus) lacks the article it is definite due to contextual and syntactical considerations. See ExSyn 263.

[1:49]  ¹⁷ sn Nathanael’s confession – You are the Son of God; you are the King of Israel – is best understood as a confession of Jesus’ messiahship. It has strong allusions to Ps 2:6-7, a well-known messianic psalm. What Nathanael’s exact understanding was at this point is hard to determine, but “son of God” was a designation for the Davidic king in the OT, and Nathanael parallels it with King of Israel here.