Discovery BoxJohn 12:33
Context12:33 (Now he said this to indicate clearly what kind of death he was going to die.) 1
John 18:32
Context18:32 (This happened 2 to fulfill the word Jesus had spoken when he indicated 3 what kind of death he was going to die. 4 )
John 8:51
Context8:51 I tell you the solemn truth, 5 if anyone obeys 6 my teaching, 7 he will never see death.” 8
John 11:13
Context11:13 (Now Jesus had been talking about 9 his death, but they 10 thought he had been talking about real sleep.) 11
John 21:19
Context21:19 (Now Jesus 12 said this to indicate clearly by what kind of death Peter 13 was going to glorify God.) 14 After he said this, Jesus told Peter, 15 “Follow me.”
John 5:24
Context5:24 “I tell you the solemn truth, 16 the one who hears 17 my message 18 and believes the one who sent me has eternal life and will not be condemned, 19 but has crossed over from death to life.
John 8:52
Context8:52 Then 20 the Judeans 21 responded, 22 “Now we know you’re possessed by a demon! 23 Both Abraham and the prophets died, and yet 24 you say, ‘If anyone obeys 25 my teaching, 26 he will never experience 27 death.’ 28
John 11:4
Context11:4 When Jesus heard this, he said, “This sickness will not lead to death, 29 but to God’s glory, 30 so that the Son of God may be glorified through it.” 31
[12:33] 1 sn This is a parenthetical note by the author.
[18:32] 2 tn The words “This happened” are not in the Greek text but are implied.
[18:32] 3 tn Or “making clear.”
[18:32] 4 sn A reference to John 12:32.
[8:51] 3 tn Grk “Truly, truly, I say to you.”
[8:51] 4 tn Grk “If anyone keeps.”
[8:51] 6 tn Grk “he will never see death forever.” The Greek negative here is emphatic.
[11:13] 4 tn Or “speaking about.”
[11:13] 6 tn Grk “the sleep of slumber”; this is a redundant expression to emphasize physical sleep as opposed to death.
[21:19] 5 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[21:19] 6 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[21:19] 7 sn This is a parenthetical note by the author. The phrase by what kind of death Peter was going to glorify God almost certainly indicates martyrdom (cf. 1 Pet 4:16), and it may not predict anything more than that. But the parallelism of this phrase to similar phrases in John 12:33 and 18:32 which describe Jesus’ own death by crucifixion have led many to suggest that the picture Jesus is portraying for Peter looks not just at martyrdom but at death by crucifixion. This seems to be confirmed by the phrase you will stretch out your hands in the preceding verse. There is some evidence that the early church understood this and similar phrases (one of them in Isa 65:2) to refer to crucifixion (for a detailed discussion of the evidence see L. Morris, John [NICNT], 876, n. 52). Some have objected that if this phrase does indeed refer to crucifixion, the order within v. 18 is wrong, because the stretching out of the hands in crucifixion precedes the binding and leading where one does not wish to go. R. E. Brown (John [AB], 2:1108) sees this as a deliberate reversal of the normal order (hysteron proteron) intended to emphasize the stretching out of the hands. Another possible explanation for the unusual order is the Roman practice in crucifixions of tying the condemned prisoner’s arms to the crossbeam (patibulum) and forcing him to carry it to the place of execution (W. Bauer as cited by O. Cullmann in Peter: Disciple, Apostle, Martyr [LHD], 88).
[21:19] 8 tn Grk “After he said this, he said to him”; the referents (first Jesus, second Peter) have been specified in the translation for clarity.
[5:24] 6 tn Grk “Truly, truly, I say to you.”
[5:24] 9 tn Grk “and does not come into judgment.”
[8:52] 7 tc ‡ Important and early witnesses (Ì66 א B C W Θ 579 it) lack the conjunction here, while other witnesses read οὖν (oun, “therefore”; Ì75 D L Ψ 070 Ë1,13 33 Ï lat). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the most important Johannine papyrus (Ì75) has the conjunction, the combination of Ì66 א B for the omission is even stronger. Further, the reading seems to be a predictable scribal emendation. In particular, οὖν is frequently used with the plural of εἶπον (eipon, “they said”) in John (in this chapter alone, note vv. 13, 39, 48, 57, and possibly 41). On balance, it is probably best to consider the shorter reading as authentic, even though “Then” is virtually required in translation for English stylistic reasons. NA27 has the conjunction in brackets, indicating some doubt as to its authenticity.
[8:52] 8 tn Grk “the Jews.” See the note on this term in v. 31. Here, as in vv. 31 and 48, the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e) who had been listening to Jesus’ teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31).
[8:52] 9 tn Grk “said to him.”
[8:52] 10 tn Grk “you have a demon.”
[8:52] 11 tn “Yet” has been supplied to show the contrastive element present in the context.
[8:52] 12 tn Grk “If anyone keeps.”
[8:52] 14 tn Grk “will never taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).
[8:52] 15 tn Grk “he will never taste of death forever.” The Greek negative here is emphatic.
[11:4] 8 tn Grk “This sickness is not to death.”
[11:4] 9 tn Or “to God’s praise.”
[11:4] 10 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.
