John 1:42
Context1:42 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 4:46
Context4:46 Now he came again to Cana 4 in Galilee where he had made the water wine. 5 In 6 Capernaum 7 there was a certain royal official 8 whose son was sick.
John 4:50
Context4:50 Jesus told him, “Go home; 9 your son will live.” The man believed the word that Jesus spoke to him, and set off for home. 10
John 4:53
Context4:53 Then the father realized that it was the very time 11 Jesus had said to him, “Your son will live,” and he himself believed along with his entire household.
John 6:27
Context6:27 Do not work for the food that disappears, 12 but for the food that remains to eternal life – the food 13 which the Son of Man will give to you. For God the Father has put his seal of approval on him.” 14
John 6:42
Context6:42 and they said, “Isn’t this Jesus the son of Joseph, whose father and mother we know? How can he now say, ‘I have come down from heaven’?”
John 11:4
Context11:4 When Jesus heard this, he said, “This sickness will not lead to death, 15 but to God’s glory, 16 so that the Son of God may be glorified through it.” 17
John 17:1
Context17:1 When Jesus had finished saying these things, he looked upward 18 to heaven 19 and said, “Father, the time 20 has come. Glorify your Son, so that your 21 Son may glorify you –
John 17:12
Context17:12 When I was with them I kept them safe 22 and watched over them 23 in your name 24 that you have given me. Not one 25 of them was lost except the one destined for destruction, 26 so that the scripture could be fulfilled. 27
John 20:31
Context20:31 But these 28 are recorded 29 so that you may believe 30 that Jesus is the Christ, 31 the Son of God, and that by believing you may have life in his name. 32


[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 Ì66,75,106 א B* L 33 pc it co. The majority of
[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.
[4:46] 4 map For location see Map1 C3; Map2 D2; Map3 C5.
[4:46] 5 sn See John 2:1-11.
[4:46] 7 sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.
[4:46] 8 tn Although βασιλικός (basiliko") has often been translated “nobleman” it is almost certainly refers here to a servant of Herod, tetrarch of Galilee (who in the NT is called a king, Matt 14:9, Mark 6:14-29). Capernaum was a border town, so doubtless there were many administrative officials in residence there.
[4:50] 7 tn Grk “Go”; the word “home” is not in the Greek text, but is implied.
[4:50] 8 tn Grk “and left.” The words “for home” are implied by the following verse.
[4:53] 10 tn Grk “at that hour.”
[6:27] 13 tn Or “perishes” (this might refer to spoiling, but is more focused on the temporary nature of this kind of food).
[6:27] 14 tn The referent (the food) has been specified for clarity by repeating the word “food” from the previous clause.
[6:27] 15 tn Grk “on this one.”
[11:4] 16 tn Grk “This sickness is not to death.”
[11:4] 17 tn Or “to God’s praise.”
[11:4] 18 sn So that the Son of God may be glorified through it. These statements are highly ironic: For Lazarus, the sickness did not end in his death, because he was restored to life. But for Jesus himself, the miraculous sign he performed led to his own death, because it confirmed the authorities in their plan to kill Jesus (11:47-53). In the Gospel of John, Jesus’ death is consistently portrayed as his ‘glorification’ through which he accomplishes his return to the Father.
[17:1] 19 tn Grk “he raised his eyes” (an idiom).
[17:1] 20 tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.
[17:1] 22 tc The better witnesses (א B C* W 0109 0301) have “the Son” (ὁ υἱός, Jo Juios) here, while the majority (C3 L Ψ Ë13 33 Ï) read “your Son also” (καὶ ὁ υἱὸς σου, kai Jo Juio" sou), or “your Son” (ὁ υἱὸς σου; A D Θ 0250 1 579 pc lat sy); the second corrector of C has καὶ ὁ υἱός (“the Son also”). The longer readings appear to be predictable scribal expansions and as such should be considered secondary.
[17:12] 22 tn Or “I protected them”; Grk “I kept them.”
[17:12] 23 tn Grk “and guarded them.”
[17:12] 24 tn Or “by your name.”
[17:12] 25 tn Grk And not one.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
[17:12] 26 tn Grk “the son of destruction” (a Semitic idiom for one appointed for destruction; here it is a reference to Judas).
[17:12] 27 sn A possible allusion to Ps 41:9 or Prov 24:22 LXX. The exact passage is not specified here, but in John 13:18, Ps 41:9 is explicitly quoted by Jesus with reference to the traitor, suggesting that this is the passage to which Jesus refers here. The previous mention of Ps 41:9 in John 13:18 probably explains why the author felt no need for an explanatory parenthetical note here. It is also possible that the passage referred to here is Prov 24:22 LXX, where in the Greek text the phrase “son of destruction” appears.
[20:31] 25 tn Grk “these things.”
[20:31] 26 tn Grk “are written.”
[20:31] 27 tc ‡ A difficult textual variant is present at this point in the Greek text. Some
[20:31] 28 tn Or “Jesus is the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[20:31] 29 sn John 20:31. A major question concerning this verse, the purpose statement of the Gospel of John, is whether the author is writing primarily for an audience of unbelievers, with purely evangelistic emphasis, or whether he envisions an audience of believers, whom he wants to strengthen in their faith. Several points are important in this discussion: (1) in the immediate context (20:30), the other signs spoken of by the author were performed in the presence of disciples; (2) in the case of the first of the signs, at Cana, the author makes a point of the effect the miracle had on the disciples (2:11); (3) if the primary thrust of the Gospel is toward unbelievers, it is difficult to see why so much material in chaps. 13-17 (the last meal and Farewell Discourse, concluding with Jesus’ prayer for the disciples), which deals almost exclusively with the disciples, is included; (4) the disciples themselves were repeatedly said to have believed in Jesus throughout the Gospel, beginning with 2:11, yet they still needed to believe after the resurrection (if Thomas’ experience in 20:27-28 is any indication); and (5) the Gospel appears to be written with the assumption that the readers are familiar with the basic story (or perhaps with one or more of the synoptic gospel accounts, although this is less clear). Thus no account of the birth of Jesus is given at all, and although he is identified as being from Nazareth, the words of the Pharisees and chief priests to Nicodemus (7:52) are almost certainly to be taken as ironic, assuming the reader knows where Jesus was really from. Likewise, when Mary is identified in 11:2 as the one who anointed Jesus’ feet with oil, it is apparently assumed that the readers are familiar with the story, since the incident involved is not mentioned in the Fourth Gospel until 12:3. These observations must be set over against the clear statement of purpose in the present verse, 20:31, which seems to have significant evangelistic emphasis. In addition to this there is the repeated emphasis on witness throughout the Fourth Gospel (cf. the witness of John the Baptist in 1:7, 8, 15, 32, and 34, along with 5:33; the Samaritan woman in 4:39; Jesus’ own witness, along with that of the Father who sent him, in 8:14, 18, and 18:37; the disciples themselves in 15:27; and finally the testimony of the author himself in 19:35 and 21:24). In light of all this evidence it seems best to say that the author wrote with a dual purpose: (1) to witness to unbelievers concerning Jesus, in order that they come to believe in him and have eternal life; and (2) to strengthen the faith of believers, by deepening and expanding their understanding of who Jesus is.