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 13:8

13:8 Peter said to him, “You will never wash my feet!” ⁴  Jesus replied, ⁵  “If I do not wash you, you have no share with me.” ⁶ 

John 18:10-11

18:10 Then Simon Peter, who had a sword, pulled it out and struck the high priest’s slave, ⁷  cutting off his right ear. ⁸  (Now the slave’s name was Malchus.) ⁹  18:11 But Jesus said to Peter, “Put your sword back into its sheath! Am I not to drink the cup that the Father has given me?” 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 18:17-18

18:17 The girl ¹⁴  who was the doorkeeper said to Peter, “You’re not one of this man’s disciples too, are you?” ¹⁵  He replied, ¹⁶  “I am not.” 18:18 (Now the slaves ¹⁷  and the guards ¹⁸  were standing around a charcoal fire they had made, warming themselves because it was cold. ¹⁹  Peter also was standing with them, warming himself.) ²⁰ 

John 18:25-26

Peter’s Second and Third Denials

18:25 Meanwhile Simon Peter was standing in the courtyard ²¹  warming himself. They said to him, “You aren’t one of his disciples too, are you?” ²²  Peter ²³  denied it: “I am not!” 18:26 One of the high priest’s slaves, ²⁴  a relative of the man whose ear Peter had cut off, ²⁵  said, “Did I not see you in the orchard ²⁶  with him?” ²⁷ 

John 20:2

20:2 So she went running ²⁸  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 ²⁹  (called Didymus), ³⁰  Nathanael ³¹  (who was from Cana ³²  in Galilee), the sons ³³  of Zebedee, ³⁴  and two other disciples ³⁵  of his were together. 21:3 Simon Peter told them, “I am going fishing.” “We will go with you,” they replied. ³⁶  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 ³⁷  full of large fish, one hundred fifty-three, ³⁸  but although there were so many, the net was not torn.

John 21:20

Peter and the Disciple Jesus Loved

21:20 Peter turned around and saw the disciple whom Jesus loved following them. ³⁹  (This was the disciple ⁴⁰  who had leaned back against Jesus’ ⁴¹  chest at the meal and asked, ⁴²  “Lord, who is the one who is going to betray you?”) ⁴³ 

[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.

[13:8]  ⁴ tn Grk “You will never wash my feet forever.” The negation is emphatic in Greek but somewhat awkward in English. Emphasis is conveyed in the translation by the use of an exclamation point.

[13:8]  ⁵ tn Grk “Jesus answered him.”

[13:8]  ⁶ tn Or “you have no part in me.”

[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.

[18:11]  ¹⁰ tn Grk “The cup that the Father has given me to drink, shall I not drink it?” The order of the clauses has been rearranged to reflect contemporary English style.

[18:15]  ¹³ 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]  ¹⁴ tn Grk “that disciple.”

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

[18:17]  ¹⁶ tn Grk “slave girl.” Since the descriptive term “slave girl” was introduced in the translation in the previous verse, it would be redundant to repeat the full expression here.

[18:17]  ¹⁷ 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?”).

[18:17]  ¹⁸ tn Grk “He said.”

[18:18]  ¹⁹ tn See the note on the word “slaves” in 4:51.

[18:18]  ²⁰ tn That is, the “guards of the chief priests” as distinguished from the household slaves of Annas.

[18:18]  ²¹ tn Grk “because it was cold, and they were warming themselves.”

[18:18]  ²² sn This is a parenthetical note by the author.

[18:25]  ²² 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]  ²³ 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]  ²⁴ tn Grk “That one denied it and said”; the referent of the pronoun (Peter) has been specified in the translation for clarity.

[18:26]  ²⁵ tn See the note on the word “slaves” in 4:51.

[18:26]  ²⁶ sn This incident is recounted in v. 10.

[18:26]  ²⁷ tn Or “garden.”

[18:26]  ²⁸ tn This question, prefaced with οὐκ (ouk) in Greek, anticipates a positive answer.

[20:2]  ²⁸ tn Grk “So she ran and came.”

[21:2]  ³¹ 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]  ³² sn Didymus means “the twin” in Greek.

[21:2]  ³³ 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]  ³⁴ map For location see Map1 C3; Map2 D2; Map3 C5.

[21:2]  ³⁵ 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]  ³⁶ sn The sons of Zebedee were James and John.

[21:2]  ³⁷ 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]  ³⁴ tn Grk “they said to him.”

[21:11]  ³⁷ 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]  ³⁸ 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).

[21:20]  ⁴⁰ 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]  ⁴¹ tn The words “This was the disciple” are not in the Greek text, but are supplied for clarity.

[21:20]  ⁴² tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[21:20]  ⁴³ tn Grk “and said.”

[21:20]  ⁴⁴ sn This is a parenthetical note by the author.