John 1:40

Andrew’s Declaration

1:40 Andrew, the brother of Simon Peter, was one of the two disciples who heard what John said ¹  and followed Jesus. ² 

John 4:1

Departure From Judea

4:1 Now when Jesus ³  knew that the Pharisees ⁴  had heard that he ⁵  was winning ⁶  and baptizing more disciples than John

John 5:28

5:28 “Do not be amazed at this, because a time ⁷  is coming when all who are in the tombs will hear his voice

John 5:37

5:37 And the Father who sent me has himself testified about me. You people ⁸  have never heard his voice nor seen his form at any time, ⁹ 

John 6:45

6:45 It is written in the prophets, ‘And they will all be taught by God.’ ¹⁰  Everyone who hears and learns from the Father ¹¹  comes to me.

John 7:32

7:32 The Pharisees ¹²  heard the crowd ¹³  murmuring these things about Jesus, ¹⁴  so the chief priests and the Pharisees sent officers ¹⁵  to arrest him. ¹⁶ 

John 7:51

7:51 “Our law doesn’t condemn ¹⁷  a man unless it first hears from him and learns ¹⁸  what he is doing, does it?” ¹⁹ 

John 8:9

8:9 Now when they heard this, they began to drift away one at a time, starting with the older ones, ²⁰  until Jesus was left alone with the woman standing before him.

John 8:38

8:38 I am telling you the things I have seen while with the ²¹  Father; ²²  as for you, ²³  practice the things you have heard from the ²⁴  Father!”

John 8:40

8:40 But now you are trying ²⁵  to kill me, a man who has told you ²⁶  the truth I heard from God. Abraham did not do this! ²⁷ 

John 9:35

The Man’s Response to Jesus

9:35 Jesus heard that they had thrown him out, so he found the man ²⁸  and said to him, “Do you believe in the Son of Man?” ²⁹ 

John 9:40

9:40 Some of the Pharisees ³⁰  who were with him heard this ³¹  and asked him, ³²  “We are not blind too, are we?” ³³ 

John 10:3

10:3 The doorkeeper ³⁴  opens the door ³⁵  for him, ³⁶  and the sheep hear his voice. He ³⁷  calls his own sheep by name and leads them out. ³⁸ 

John 11:41-42

11:41 So they took away ³⁹  the stone. Jesus looked upward ⁴⁰  and said, “Father, I thank you that you have listened to me. ⁴¹  11:42 I knew that you always listen to me, ⁴²  but I said this ⁴³  for the sake of the crowd standing around here, that they may believe that you sent me.”

John 12:29

12:29 The crowd that stood there and heard the voice ⁴⁴  said that it had thundered. Others said that an angel had spoken to him. ⁴⁵ 

John 18:21

18:21 Why do you ask me? Ask those who heard what I said. ⁴⁶  They ⁴⁷  know what I said.”

John 19:13

19:13 When Pilate heard these words he brought Jesus outside and sat down on the judgment seat ⁴⁸  in the place called “The Stone Pavement” ⁴⁹  (Gabbatha in ⁵⁰  Aramaic). ⁵¹ 

[1:40]  ¹ tn Grk “who heard from John.”

[1:40]  ² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[4:1]  ³ tc Several early and important witnesses, along with the majority of later ones (Ì^66c,75 A B C L W^s Ψ 083 ˹³ 33 Ï sa), have κύριος (kurio", “Lord”) here instead of ᾿Ιησοῦς (Ihsou", “Jesus”). As significant as this external support is, the internal evidence seems to be on the side of ᾿Ιησοῦς. “Jesus” is mentioned two more times in the first two verses of chapter four in a way that is stylistically awkward (so much so that the translation has substituted the pronoun for the first one; see tn note below). This seems to be sufficient reason to motivate scribes to change the wording to κύριος. Further, the reading ᾿Ιησοῦς is not without decent support, though admittedly not as strong as that for κύριος (Ì^66* א D Θ 086 ˹ 565 1241 al lat bo). On the other hand, this Gospel speaks of Jesus as Lord in the evangelist’s narrative descriptions elsewhere only in 11:2; 20:18, 20; 21:12; and probably 6:23, preferring ᾿Ιησοῦς most of the time. This fact could be used to argue that scribes, acquainted with John’s style, changed κύριος to ᾿Ιησοῦς. But the immediate context generally is weighed more heavily than an author’s style. It is possible that neither word was in the original text and scribes supplied what they thought most appropriate (see TCGNT 176). But without ms evidence to this effect coupled with the harder reading ᾿Ιησοῦς, this conjecture must remain doubtful. All in all, it is best to regard ᾿Ιησοῦς as the original reading here.

[4:1]  ⁴ sn See the note on Pharisees in 1:24.

[4:1]  ⁵ tn Grk “Jesus”; the repetition of the proper name is somewhat redundant in English (see the beginning of the verse) and so the pronoun (“he”) has been substituted here.

[4:1]  ⁶ tn Grk “was making.”

[5:28]  ⁵ tn Grk “an hour.”

[5:37]  ⁷ tn The word “people” is not in the Greek text, but is supplied to clarify that the following verbs (“heard,” “seen,” “have residing,” “do not believe”) are second person plural.

[5:37]  ⁸ sn You people have never heard his voice nor seen his form at any time. Compare Deut 4:12. Also see Deut 5:24 ff., where the Israelites begged to hear the voice no longer – their request (ironically) has by this time been granted. How ironic this would be if the feast is Pentecost, where by the 1st century a.d. the giving of the law at Sinai was being celebrated.

[6:45]  ⁹ sn A quotation from Isa 54:13.

[6:45]  ¹⁰ tn Or “listens to the Father and learns.”

[7:32]  ¹¹ sn See the note on Pharisees in 1:24.

[7:32]  ¹² tn Or “The common people” (as opposed to the religious authorities like the Pharisees).

[7:32]  ¹³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:32]  ¹⁴ tn Or “servants.” The “chief priests and Pharisees” is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26. As “servants” or “officers” of the Sanhedrin their representatives should be distinguished from the Levites serving as temple police (perhaps John 7:30 and 44; also John 8:20; 10:39; 19:6; Acts 4:3). Even when performing “police” duties such as here, their “officers” are doing so only as part of their general tasks (see K. H. Rengstorf, TDNT 8:540).

[7:32]  ¹⁵ tn Grk “to seize him.” In the context of a deliberate attempt by the servants of the chief priests and Pharisees to detain Jesus, the English verb “arrest” conveys the point more effectively.

[7:51]  ¹³ tn Grk “judge.”

[7:51]  ¹⁴ tn Grk “knows.”

[7:51]  ¹⁵ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “does it?”).

[8:9]  ¹⁵ tn Or “beginning from the eldest.”

[8:38]  ¹⁷ tc The first person pronoun μου (mou, “my”) may be implied, especially if ὑμῶν (Jumwn, “your”) follows the second mention of “father” in this verse (as it does in the majority of mss); no doubt this implication gave rise to the reading μου found in most witnesses (א D Θ Ψ 0250 Ë^1,13 33 Ï it sy). No pronoun here is read by Ì^66,75 B C L 070 pc. This problem cannot be isolated from the second in the verse, however. See that discussion below.

[8:38]  ¹⁸ tn Grk “The things which I have seen with the Father I speak about.”

[8:38]  ¹⁹ tn Grk “and you.”

[8:38]  ²⁰ tc A few significant witnesses lack ὑμῶν (Jumwn, “your”) here (Ì^66,75 B L W 070 pc), while the majority have the pronoun (א C D Θ Ψ 0250 Ë^1,13 33 565 892 Ï al lat sy). However, these mss do not agree on the placement of the pronoun: τοῦ πατρὸς ὑμῶν ποιεῖτε (tou patro" Jumwn poieite), τῷ πατρὶ ὑμῶν (tw patri Jumwn), and τῷ πατρὶ ὑμῶν ταῦτα (tw patri Jumwn tauta) all occur. If the pronoun is read, then the devil is in view and the text should be translated as “you are practicing the things you have heard from your father.” If it is not read, then the same Father mentioned in the first part of the verse is in view. In this case, ποιεῖτε should be taken as an imperative: “you [must] practice the things you have heard from the Father.” The omission is decidedly the harder reading, both because the contrast between God and the devil is now delayed until v. 41, and because ποιεῖτε could be read as an indicative, especially since the two clauses are joined by καί (kai, “and”). Thus, the pronoun looks to be a motivated reading. In light of the better external and internal evidence the omission is preferred.

[8:40]  ¹⁹ tn Grk “seeking.”

[8:40]  ²⁰ tn Grk “has spoken to you.”

[8:40]  ²¹ tn The Greek word order is emphatic: “This Abraham did not do.” The emphasis is indicated in the translation by an exclamation point.

[9:35]  ²¹ tn Grk “found him”; the referent (the man) has been specified in the translation for clarity.

[9:35]  ²² tc Although most witnesses (A L Θ Ψ 070 0250 Ë^1,13 33 Ï lat) have θεοῦ (qeou, “of God”) instead of ἀνθρώπου (anqrwpou, “of man”) here, the better witnesses (Ì^66,75 א B D W sy^s) 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.

[9:40]  ²³ sn See the note on Pharisees in 1:24.

[9:40]  ²⁴ tn Grk “heard these things.”

[9:40]  ²⁵ tn Grk “and said to him.”

[9:40]  ²⁶ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “are we?”).

[10:3]  ²⁵ tn Or “porter” (British English).

[10:3]  ²⁶ tn The words “the door” are not in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context.

[10:3]  ²⁷ tn Grk “For this one.”

[10:3]  ²⁸ tn Grk “And he.” 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.

[10:3]  ²⁹ sn He calls his own sheep by name and leads them out. Some interpreters have suggested that there was more than one flock in the fold, and there would be a process of separation where each shepherd called out his own flock. This may also be suggested by the mention of a doorkeeper in v. 3 since only the larger sheepfolds would have such a guard. But the Gospel of John never mentions a distinction among the sheep in this fold; in fact (10:16) there are other sheep which are to be brought in, but they are to be one flock and one shepherd.

[11:41]  ²⁷ tn Or “they removed.”

[11:41]  ²⁸ tn Grk “lifted up his eyes above.”

[11:41]  ²⁹ tn Or “that you have heard me.”

[11:42]  ²⁹ tn Grk “that you always hear me.”

[11:42]  ³⁰ tn The word “this” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context.

[12:29]  ³¹ tn “The voice” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[12:29]  ³² 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.

[18:21]  ³³ tn Grk “Ask those who heard what I said to them.” The words “to them” are not translated since they are redundant in English.

[18:21]  ³⁴ tn Grk “Look, these know what I said.”

[19:13]  ³⁵ tn Or “the judge’s seat.”

[19:13]  ³⁶ sn The precise location of the place called ‘The Stone Pavement’ is still uncertain, although a paved court on the lower level of the Fortress Antonia has been suggested. It is not certain whether it was laid prior to a.d. 135, however.

[19:13]  ³⁷ tn Grk “in Hebrew.”

[19:13]  ³⁸ sn This is a parenthetical note by the author.