John 11:23

11:23 Jesus replied, ¹  “Your brother will come back to life again.” ² 

John 7:5

7:5 (For not even his own brothers believed in him.) ³ 

John 6:8

6:8 One of Jesus’ disciples, ⁴  Andrew, Simon Peter’s brother, said to him,

John 1:40-41

Andrew’s Declaration

1:40 Andrew, the brother of Simon Peter, was one of the two disciples who heard what John said ⁵  and followed Jesus. ⁶  1:41 He first ⁷  found his own brother Simon and told him, “We have found the Messiah!” ⁸  (which is translated Christ). ⁹ 

John 11:21

11:21 Martha ¹⁰  said to Jesus, “Lord, if you had been here, my brother would not have died.

John 2:12

Cleansing the Temple

2:12 After this he went down to Capernaum ¹¹  with his mother and brothers ¹²  and his disciples, and they stayed there a few days.

John 7:10

7:10 But when his brothers had gone up to the feast, then Jesus ¹³  himself also went up, not openly but in secret.

John 11:19

11:19 so many of the Jewish people of the region ¹⁴  had come to Martha and Mary to console them ¹⁵  over the loss of their brother.) ¹⁶ 

John 11:2

11:2 (Now it was Mary who anointed the Lord with perfumed oil ¹⁷  and wiped his feet dry with her hair, whose brother Lazarus was sick.) ¹⁸ 

John 7:3

7:3 So Jesus’ brothers ¹⁹  advised him, “Leave here and go to Judea so your disciples may see your miracles that you are performing. ²⁰ 

John 11:32

11:32 Now when Mary came to the place where Jesus was and saw him, she fell at his feet and said to him, “Lord, if you had been here, my brother would not have died.”

John 20:17

20:17 Jesus replied, ²¹  “Do not touch me, for I have not yet ascended to my Father. Go to my brothers and tell them, ‘I am ascending to my Father and your Father, to my God and your God.’”

John 21:23

21:23 So the saying circulated ²²  among the brothers and sisters ²³  that this disciple was not going to die. But Jesus did not say to him that he was not going to die, but rather, “If I want him to live ²⁴  until I come back, ²⁵  what concern is that of yours?”

[11:23]  ¹ tn Grk “Jesus said to her.”

[11:23]  ² tn Or “Your brother will rise again.”

[7:5]  ³ sn This is a parenthetical note by the author.

[6:8]  ⁵ tn Grk “one of his disciples.”

[1:40]  ⁷ tn Grk “who heard from John.”

[1:40]  ⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[1:41]  ⁹ tc Most witnesses (א* L W^s Ï) read πρῶτος (prwtos) here instead of πρῶτον (prwton). The former reading would be a predicate adjective and suggest that Andrew “was the first” person to proselytize another regarding Jesus. The reading preferred, however, is the neuter πρῶτον, used as an adverb (BDAG 893 s.v. πρῶτος 1.a.β.), and it suggests that the first thing that Andrew did was to proselytize Peter. The evidence for this reading is early and weighty: Ì^66,75 א² A B Θ Ψ 083 Ë^1,13 892 al lat.

[1:41]  ¹⁰ sn Naturally part of Andrew’s concept of the Messiah would have been learned from John the Baptist (v. 40). However, there were a number of different messianic expectations in 1st century Palestine (see the note on “Who are you?” in v. 19), and it would be wrong to assume that what Andrew meant here is the same thing the author means in the purpose statement at the end of the Fourth Gospel, 20:31. The issue here is not whether the disciples’ initial faith in Jesus as Messiah was genuine or not, but whether their concept of who Jesus was grew and developed progressively as they spent time following him, until finally after his resurrection it is affirmed in the climactic statement of John’s Gospel, the affirmation of Thomas in 20:28.

[1:41]  ¹¹ tn Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “the one who has been anointed.”

[11:21]  ¹¹ tn Grk “Then Martha.” Here οὖν (oun) has not been translated for stylistic reasons.

[2:12]  ¹³ sn Verse 12 is merely a transitional note in the narrative (although Capernaum does not lie on the direct route to Jerusalem from Cana). Nothing is mentioned in John’s Gospel at this point about anything Jesus said or did there (although later his teaching is mentioned, see 6:59). From the synoptics it is clear that Capernaum was a center of Jesus’ Galilean ministry and might even be called “his own town” (Matt 9:1). The royal official whose son Jesus healed (John 4:46-54) was from Capernaum. He may have heard Jesus speak there, or picked up the story about the miracle at Cana from one of Jesus’ disciples.

[2:12]  ¹⁴ sn With respect to Jesus’ brothers, the so-called Helvidian view is to be preferred (named after Helvidius, a 4th-century theologian). This view holds that the most natural way to understand the phrase is as a reference to children of Joseph and Mary after the birth of Jesus. Other views are that of Epiphanius (they were children of Joseph by a former marriage) or Jerome (they were cousins). The tradition of Mary’s perpetual virginity appeared in the 2nd century and is difficult to explain (as J. H. Bernard, St. John [ICC], 1:85, points out) if some of her other children were prominent members of the early church (e.g., James of Jerusalem). But this is outweighed by the natural sense of the words.

[7:10]  ¹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:19]  ¹⁷ tn Or “many of the Judeans” (cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e); Grk “many of the Jews.” Here the phrase refers to the residents of Jerusalem and the surrounding area in general (those who had been friends or relatives of Lazarus or his sisters would mainly be in view) since the Jewish religious authorities (“the chief priests and the Pharisees”) are specifically mentioned as a separate group in John 11:46-47. See also the note on the phrase “the Jewish leaders” in v. 8.

[11:19]  ¹⁸ tn Or “to comfort them” or “to offer them sympathy.”

[11:19]  ¹⁹ tn Grk “to comfort them concerning their brother”; the words “loss of” are not in the Greek text but are implied.

[11:2]  ¹⁹ tn Or “perfume,” “ointment.”

[11:2]  ²⁰ sn This is a parenthetical note by the author. It is a bit surprising that the author here identifies Mary as the one who anointed the Lord with perfumed oil and wiped his feet dry with her hair, since this event is not mentioned until later, in 12:3. Many see this “proleptic” reference as an indication that the author expected his readers to be familiar with the story already, and go on to assume that in general the author in writing the Fourth Gospel assumed his readers were familiar with the other three gospels. Whether the author assumed actual familiarity with the synoptic gospels or not, it is probable that he did assume some familiarity with Mary’s anointing activity.

[7:3]  ²¹ tn Grk “his brothers.”

[7:3]  ²² tn Grk “your deeds that you are doing.”

[20:17]  ²³ tn Grk “Jesus said to her.”

[21:23]  ²⁵ tn Grk “went out.”

[21:23]  ²⁶ tn Grk “the brothers,” but here the term refers to more than just the immediate disciples of Jesus (as it does in 20:17). Here, as R. E. Brown notes (John [AB], 2:1110), it refers to Christians of the Johannine community (which would include both men and women).

[21:23]  ²⁷ tn Grk “to stay” or “to remain”; but since longevity is the issue in the context, “to live” conveys the idea more clearly.

[21:23]  ²⁸ tn The word “back” is supplied to clarify the meaning.