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 13:26

13:26 Jesus replied, ⁴  “It is the one to whom I will give this piece of bread ⁵  after I have dipped it in the dish.” ⁶  Then he dipped the piece of bread in the dish ⁷  and gave it to Judas Iscariot, Simon’s son.

John 18:10

18:10 Then Simon Peter, who had a sword, pulled it out and struck the high priest’s slave, ⁸  cutting off his right ear. ⁹  (Now the slave’s name was Malchus.) ¹⁰ 

John 18:15

Peter’s First Denial

18:15 Simon Peter and another disciple followed them as they brought Jesus to Annas. ¹¹  (Now the other disciple ¹²  was acquainted with the high priest, and he went with Jesus into the high priest’s courtyard.) ¹³ 

John 18:25

Peter’s Second and Third Denials

18:25 Meanwhile Simon Peter was standing in the courtyard ¹⁴  warming himself. They said to him, “You aren’t one of his disciples too, are you?” ¹⁵  Peter ¹⁶  denied it: “I am not!”

John 20:2

20:2 So she went running ¹⁷  to Simon Peter and the other disciple whom Jesus loved and told them, “They have taken the Lord from the tomb, and we don’t know where they have put him!”

John 21:2-3

21:2 Simon Peter, Thomas ¹⁸  (called Didymus), ¹⁹  Nathanael ²⁰  (who was from Cana ²¹  in Galilee), the sons ²²  of Zebedee, ²³  and two other disciples ²⁴  of his were together. 21:3 Simon Peter told them, “I am going fishing.” “We will go with you,” they replied. ²⁵  They went out and got into the boat, but that night they caught nothing.

John 21:11

21:11 So Simon Peter went aboard and pulled the net to shore. It was ²⁶  full of large fish, one hundred fifty-three, ²⁷  but although there were so many, the net was not torn.

John 21:16

21:16 Jesus ²⁸  said ²⁹  a second time, “Simon, son of John, do you love me?” He replied, ³⁰  “Yes, Lord, you know I love you.” Jesus ³¹  told him, “Shepherd my sheep.”

[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.

[13:26]  ⁴ tn Grk “Jesus answered.”

[13:26]  ⁵ sn The piece of bread was a broken-off piece of bread (not merely a crumb).

[13:26]  ⁶ tn Grk “after I have dipped it.” The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied.

[13:26]  ⁷ tn The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied.

[18:10]  ⁷ tn See the note on the word “slaves” in 4:51.

[18:10]  ⁸ sn The account of the attack on the high priest’s slave contains details which suggest eyewitness testimony. It is also mentioned in all three synoptic gospels, but only John records that the disciple involved was Peter, whose impulsive behavior has already been alluded to (John 13:37). Likewise only John gives the name of the victim, Malchus, who is described as the high priest’s slave. John and Mark (14:47) both use the word ὠτάριον (wtarion, a double diminutive) to describe what was cut off, and this may indicate only part of the right ear (for example, the earlobe).

[18:10]  ⁹ sn This is a parenthetical note by the author.

[18:15]  ¹⁰ tn The words “them as they brought Jesus to Annas” are not in the Greek text, but are supplied to clarify who Peter and the other disciple were following. Direct objects were often omitted in Greek when clear from the context.

[18:15]  ¹¹ tn Grk “that disciple.”

[18:15]  ¹² sn This is a parenthetical note by the author.

[18:25]  ¹³ tn The words “in the courtyard” are not in the Greek text. They are supplied for the benefit of the modern reader, to link this scene to the preceding one in John 18:15-18.

[18:25]  ¹⁴ 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 you?”).

[18:25]  ¹⁵ tn Grk “That one denied it and said”; the referent of the pronoun (Peter) has been specified in the translation for clarity.

[20:2]  ¹⁶ tn Grk “So she ran and came.”

[21:2]  ¹⁹ tn Grk “and Thomas.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.

[21:2]  ²⁰ sn Didymus means “the twin” in Greek.

[21:2]  ²¹ tn Grk “and Nathanael.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.

[21:2]  ²² map For location see Map1 C3; Map2 D2; Map3 C5.

[21:2]  ²³ tn Grk “and the sons.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.

[21:2]  ²⁴ sn The sons of Zebedee were James and John.

[21:2]  ²⁵ sn The two other disciples who are not named may have been Andrew and Philip, who are mentioned together in John 6:7-8 and 12:22.

[21:3]  ²² tn Grk “they said to him.”

[21:11]  ²⁵ tn The words “It was” are not in the Greek text. Here a new sentence was begun in the translation in keeping with the tendency of contemporary English style to use shorter sentences. For this reason the words “It was” had to be supplied.

[21:11]  ²⁶ sn Here the author makes two further points about the catch of fish: (1) there were one hundred fifty-three large fish in the net, and (2) even with so many, the net was not torn. Many symbolic interpretations have been proposed for both points (unity, especially, in the case of the second), but the reader is given no explicit clarification in the text itself. It seems better not to speculate here, but to see these details as indicative of an eyewitness account. Both are the sort of thing that would remain in the mind of a person who had witnessed them firsthand. For a summary of the symbolic interpretations proposed for the number of fish in the net, see R. E. Brown (John [AB], 2:1074-75), where a number are discussed at length. Perhaps the reader is simply to understand this as the abundance which results from obedience to Jesus, much as with the amount of wine generated in the water jars in Cana at the beginning of Jesus’ public ministry (2:6).

[21:16]  ²⁸ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[21:16]  ²⁹ tn Grk “said again.” The word “again” (when used in connection with the phrase “a second time”) is redundant and has not been translated.

[21:16]  ³⁰ tn Grk “He said to him.”

[21:16]  ³¹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.