John 1:35

1:35 Again the next day John ¹  was standing there ²  with two of his disciples.

John 12:12

The Triumphal Entry

12:12 The next day the large crowd that had come to the feast heard that Jesus was coming to Jerusalem. ³ 

John 1:43

The Calling of More Disciples

1:43 On the next day Jesus ⁴  wanted to set out for Galilee. ⁵  He ⁶  found Philip and said ⁷  to him, “Follow me.”

John 1:29

1:29 On the next day John ⁸  saw Jesus coming toward him and said, “Look, the Lamb of God ⁹  who takes away the sin of the world!

John 13:23

13:23 One of his disciples, the one Jesus loved, ¹⁰  was at the table ¹¹  to the right of Jesus in a place of honor. ¹² 

John 6:22

6:22 The next day the crowd that remained on the other side of the lake ¹³  realized that only one small boat ¹⁴  had been there, and that Jesus had not boarded ¹⁵  it with his disciples, but that his disciples had gone away alone.

John 13:25

13:25 Then the disciple whom Jesus loved ¹⁶  leaned back against Jesus’ chest and asked him, “Lord, who is it?”

John 2:1

Turning Water into Wine

2:1 Now on the third day there was a wedding at Cana ¹⁷  in Galilee. ¹⁸  Jesus’ mother ¹⁹  was there,

John 11:6

11:6 So when he heard that Lazarus ²⁰  was sick, he remained in the place where he was for two more days.

John 19:31

19:31 Then, because it was the day of preparation, so that the bodies should not stay on the crosses on the Sabbath ²¹  (for that Sabbath was an especially important one), ²²  the Jewish leaders ²³  asked Pilate to have the victims’ legs ²⁴  broken ²⁵  and the bodies taken down. ²⁶ 

John 8:2

8:2 Early in the morning he came to the temple courts again. All the people came to him, and he sat down and began to teach ²⁷  them.

John 21:20

Peter and the Disciple Jesus Loved

21:20 Peter turned around and saw the disciple whom Jesus loved following them. ²⁸  (This was the disciple ²⁹  who had leaned back against Jesus’ ³⁰  chest at the meal and asked, ³¹  “Lord, who is the one who is going to betray you?”) ³² 

[1:35]  ¹ sn John refers to John the Baptist.

[1:35]  ² tn “There” is not in the Greek text but is implied by current English idiom.

[12:12]  ³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:43]  ⁵ 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.

[1:43]  ⁶ 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).

[1:43]  ⁷ tn Grk “and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:43]  ⁸ tn Grk “and Jesus said.”

[1:29]  ⁷ tn Grk “he”; the referent (John) has been supplied in the translation for clarity.

[1:29]  ⁸ 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).

[13:23]  ⁹ sn Here for the first time the one Jesus loved, the ‘beloved disciple,’ is introduced. This individual also is mentioned in 19:26, 20:2, 21:7, and 21:20. Some have suggested that this disciple is to be identified with Lazarus, since the Fourth Gospel specifically states that Jesus loved him (11:3, 5, 36). From the terminology alone this is a possibility; the author is certainly capable of using language in this way to indicate connections. But there is nothing else to indicate that Lazarus was present at the last supper; Mark 14:17 seems to indicate it was only the twelve who were with Jesus at this time, and there is no indication in the Fourth Gospel to the contrary. Nor does it appear that Lazarus ever stood so close to Jesus as the later references in chaps. 19, 20 and 21 seem to indicate. When this is coupled with the omission of all references to John son of Zebedee from the Fourth Gospel, it seems far more likely that the references to the beloved disciple should be understood as references to him.

[13:23]  ¹⁰ tn Grk “was reclining.” This reflects the normal 1st century practice of eating a meal in a semi-reclining position.

[13:23]  ¹¹ tn Grk “was reclining in the bosom (or “lap”) of Jesus” (according to both L&N 17.25 and BDAG 65 s.v. ἀνάκειμαι 2 an idiom for taking the place of honor at a meal, but note the similar expression in John 1:18). Whether this position or the position to the left of Jesus should be regarded as the position of second highest honor (next to the host, in this case Jesus, who was in the position of highest honor) is debated. F. Prat, “Les places d’honneur chez les Juifs contemporains du Christ” (RSR 15 [1925]: 512-22), who argued that the table arrangement was that of the Roman triclinium (a U-shaped table with Jesus and two other disciples at the bottom of the U), considered the position to the left of Jesus to be the one of second highest honor. Thus the present translation renders this “a position of honor” without specifying which one (since both of the two disciples to the right and to the left of Jesus would be in positions of honor). Other translations differ as to how they handle the phrase ἐν τῷ κόλπῳ τοῦ ᾿Ιησοῦ (en tw kolpw tou Ihsou; “leaning on Jesus’ bosom,” KJV; “lying close to the breast of Jesus,” RSV; “reclining on Jesus’ breast,” NASB; “reclining next to him,” NIV, NRSV) but the symbolic significance of the beloved disciple’s position seems clear. He is close to Jesus and in an honored position. The phrase as an idiom for a place of honor at a feast is attested in the Epistles of Pliny (the Younger) 4.22.4, an approximate contemporary of Paul.

[6:22]  ¹¹ tn Or “sea.” See the note on “lake” in v. 16.

[6:22]  ¹² tc Most witnesses have after “one” the phrase “which his disciples had entered” (ἐκεῖνο εἰς ὃ ἐνέβησαν οἱ μαθηταὶ αὐτοῦ, ekeino ei" }o enebhsan Joi maqhtai autou) although there are several permutations of this clause ([א* D] Θ [˹³ 33] Ï [sa]). The witnesses that lack this expression are, however, significant and diffused (Ì⁷⁵ א² A B L N W Ψ 1 565 579 1241 al lat). The clarifying nature of the longer reading, the multiple variants from it, and the weighty testimony for the shorter reading all argue against the authenticity of the longer text in any of its variations.

[6:22]  ¹³ tn Grk “entered.”

[13:25]  ¹³ tn Grk “he”; the referent (the disciple Jesus loved) has been specified in the translation for clarity.

[2:1]  ¹⁵ map For location see Map1 C3; Map2 D2; Map3 C5.

[2:1]  ¹⁶ sn Cana in Galilee was not a very well-known place. It is mentioned only here, in 4:46, and 21:2, and nowhere else in the NT. Josephus (Life 16 [86]) says he once had his quarters there. The probable location is present day Khirbet Cana, 8 mi (14 km) north of Nazareth, or Khirbet Kenna, 4 mi (7 km) northeast of Nazareth.

[2:1]  ¹⁷ tn Grk “in Galilee, and Jesus’ mother.”

[11:6]  ¹⁷ tn Grk “that he”; the referent (Lazarus) has been specified in the translation for clarity.

[19:31]  ¹⁹ sn The Jewish authorities, because this was the day of preparation for the Sabbath and the Passover (cf. 19:14), requested Pilate to order the legs of the three who had been crucified to be broken. This would hasten their deaths, so that the bodies could be removed before the beginning of the Sabbath at 6 p.m. This was based on the law of Deut 21:22-23 and Josh 8:29 that specified the bodies of executed criminals who had been hanged on a tree should not remain there overnight. According to Josephus this law was interpreted in the 1st century to cover the bodies of those who had been crucified (J. W. 4.5.2 [4.317]). Philo of Alexandria also mentions that on occasion, especially at festivals, the bodies were taken down and given to relatives to bury (Flaccus 10 [83]). The normal Roman practice would have been to leave the bodies on the crosses, to serve as a warning to other would-be offenders.

[19:31]  ²⁰ sn This is a parenthetical note by the author.

[19:31]  ²¹ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. See also the note on the phrase “Jewish leaders” in v. 7.

[19:31]  ²² tn Grk “asked Pilate that the legs of them might be broken.” The referent of “them” (the three individuals who were crucified, collectively referred to as “the victims”) has been supplied in the translation for clarity.

[19:31]  ²³ sn To have the legs…broken. Breaking the legs of a crucified person was a way of speeding up his death, since the victim could no longer use his legs to push upward in order to be able to draw a breath. This breaking of the legs was called in Latin crurifragium, and was done with a heavy mallet.

[19:31]  ²⁴ tn Grk “asked Pilate that their legs might be broken and they might be taken down.” Here because of the numerous ambiguous third person references it is necessary to clarify that it was the crucified men whose legs were to be broken and whose corpses were to be removed from the crosses.

[8:2]  ²¹ tn An ingressive sense for the imperfect fits well here following the aorist participle.

[21:20]  ²³ tn The word “them” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.

[21:20]  ²⁴ tn The words “This was the disciple” are not in the Greek text, but are supplied for clarity.

[21:20]  ²⁵ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[21:20]  ²⁶ tn Grk “and said.”

[21:20]  ²⁷ sn This is a parenthetical note by the author.