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 6:71

6:71 (Now he said this about Judas son of Simon Iscariot, ³  for Judas, ⁴  one of the twelve, was going to betray him.) ⁵ 

John 11:49

11:49 Then one of them, Caiaphas, who was high priest that year, said, ⁶  “You know nothing at all!

John 13:22

13:22 The disciples began to look at one another, worried and perplexed ⁷  to know which of them he was talking about.

John 13:35

13:35 Everyone ⁸  will know by this that you are my disciples – if you have love for one another.”

John 15:13

15:13 No one has greater love than this – that one lays down his life ⁹  for his friends.

John 19:34

19:34 But one of the soldiers pierced ¹⁰  his side with a spear, and blood and water ¹¹  flowed out immediately.

John 20:24

The Response of Thomas

20:24 Now Thomas (called Didymus), ¹²  one of the twelve, was not with them when Jesus came.

[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.

[6:71]  ³ 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]  ⁴ tn Grk “this one”; the referent (Judas) has been specified in the translation for clarity.

[6:71]  ⁵ 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.

[11:49]  ⁵ tn Grk “said to them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons.

[13:22]  ⁷ tn Grk “uncertain,” “at a loss.” Here two terms, “worried and perplexed,” were used to convey the single idea of the Greek verb ἀπορέω (aporew).

[13:35]  ⁹ tn Grk “All people,” although many modern translations have rendered πάντες (pantes) as “all men” (ASV, RSV, NASB, NIV). While the gender of the pronoun is masculine, it is collective and includes people of both genders.

[15:13]  ¹¹ tn Or “one dies willingly.”

[19:34]  ¹³ sn If it was obvious to the soldiers that the victim was already dead it is difficult to see why one of them would try to inflict a wound. The Greek verb pierced (νύσσω, nussw) can indicate anything from a slight prod to a mortal wound. Probably one of the soldiers gave an exploratory stab to see if the body would jerk. If not, he was really dead. This thrust was hard enough to penetrate the side, since the author states that blood and water flowed out immediately.

[19:34]  ¹⁴ sn How is the reference to the blood and water that flowed out from Jesus’ side to be understood? This is probably to be connected with the statements in 1 John 5:6-8. In both passages water, blood, and testimony are mentioned. The Spirit is also mentioned in 1 John 5:7 as the source of the testimony, while here the testimony comes from one of the disciples (19:35). The connection between the Spirit and the living water with Jesus’ statement of thirst just before he died in the preceding context has already been noted (see 19:28). For the author, the water which flowed out of Jesus’ side was a symbolic reference to the Holy Spirit who could now be given because Jesus was now glorified (cf. 7:39); Jesus had now departed and returned to that glory which he had with the Father before the creation of the world (cf. 17:5). The mention of blood recalls the motif of the Passover lamb as a sacrificial victim. Later references to sacrificial procedures in the Mishnah appear to support this: m. Pesahim 5:3 and 5:5 state that the blood of the sacrificial animal should not be allowed to congeal but should flow forth freely at the instant of death so that it could be used for sprinkling; m. Tamid 4:2 actually specifies that the priest is to pierce the heart of the sacrificial victim and cause the blood to come forth.

[20:24]  ¹⁵ sn This is a parenthetical note by the author; Didymus means “the twin” in Greek.