John 18:13

18:13 They ¹  brought him first to Annas, for he was the father-in-law of Caiaphas, who was high priest that year. ² 

John 1:30

1:30 This is the one about whom I said, ‘After me comes a man who is greater than I am, ³  because he existed before me.’

John 4:29

4:29 “Come, see a man who told me everything I ever did. Surely he can’t be the Messiah, ⁴  can he?” ⁵ 

John 5:11

5:11 But he answered them, “The man who made me well said to me, ‘Pick up your mat ⁶  and walk.’”

John 6:9

6:9 “Here is a boy who has five barley loaves and two fish, but what good ⁷  are these for so many people?”

John 8:40

8:40 But now you are trying ⁸  to kill me, a man who has told you ⁹  the truth I heard from God. Abraham did not do this! ¹⁰ 

John 3:26

3:26 So they came to John and said to him, “Rabbi, the one who was with you on the other side of the Jordan River, ¹¹  about whom you testified – see, he is baptizing, and everyone is flocking to him!”

John 4:12

4:12 Surely you’re not greater than our ancestor ¹²  Jacob, are you? For he gave us this well and drank from it himself, along with his sons and his livestock.” ¹³ 

John 4:14

4:14 But whoever drinks some of the water that I will give him will never be thirsty again, ¹⁴  but the water that I will give him will become in him a fountain ¹⁵  of water springing up ¹⁶  to eternal life.”

John 9:24

9:24 Then they summoned ¹⁷  the man who used to be blind ¹⁸  a second time and said to him, “Promise before God to tell the truth. ¹⁹  We know that this man ²⁰  is a sinner.”

John 21:20

Peter and the Disciple Jesus Loved

21:20 Peter turned around and saw the disciple whom Jesus loved following them. ²¹  (This was the disciple ²²  who had leaned back against Jesus’ ²³  chest at the meal and asked, ²⁴  “Lord, who is the one who is going to betray you?”) ²⁵ 

[18:13]  ¹ tn Grk “up, and brought.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[18:13]  ² sn Jesus was taken first to Annas. Only the Gospel of John mentions this pretrial hearing before Annas, and that Annas was the father-in-law of Caiaphas, who is said to be high priest in that year. Caiaphas is also mentioned as being high priest in John 11:49. But in 18:15, 16, 19, and 22 Annas is called high priest. Annas is also referred to as high priest by Luke in Acts 4:6. Many scholars have dismissed these references as mistakes on the part of both Luke and John, but as mentioned above, John 11:49 and 18:13 indicate that John knew that Caiaphas was high priest in the year that Jesus was crucified. This has led others to suggest that Annas and Caiaphas shared the high priesthood, but there is no historical evidence to support this view. Annas had been high priest from a.d. 6 to a.d. 15 when he was deposed by the Roman prefect Valerius Gratus (according to Josephus, Ant. 18.2.2 [18.34]). His five sons all eventually became high priests. The family was noted for its greed, wealth, and power. There are a number of ways the references in both Luke and John to Annas being high priest may be explained. Some Jews may have refused to recognize the changes in high priests effected by the Roman authorities, since according to the Torah the high priesthood was a lifetime office (Num 25:13). Another possibility is that it was simply customary to retain the title after a person had left the office as a courtesy, much as retired ambassadors are referred to as “Mr. Ambassador” or ex-presidents as “Mr. President.” Finally, the use of the title by Luke and John may simply be a reflection of the real power behind the high priesthood of the time: Although Annas no longer technically held the office, he may well have managed to control those relatives of his who did hold it from behind the scenes. In fact this seems most probable and would also explain why Jesus was brought to him immediately after his arrest for a sort of “pretrial hearing” before being sent on to the entire Sanhedrin.

[1:30]  ³ tn Or “has a higher rank than I.”

[4:29]  ⁵ tn Grk “the Christ” (both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”). Although the Greek text reads χριστός (cristos) here, it is more consistent based on 4:25 (where Μεσσίας [Messias] is the lead term and is qualified by χριστός) to translate χριστός as “Messiah” here.

[4:29]  ⁶ tn The use of μήτι (mhti) normally presupposes a negative answer. This should not be taken as an indication that the woman did not believe, however. It may well be an example of “reverse psychology,” designed to gain a hearing for her testimony among those whose doubts about her background would obviate her claims.

[5:11]  ⁷ tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in v. 8.

[6:9]  ⁹ tn Grk “but what are these”; the word “good” is not in the Greek text, but is implied.

[8:40]  ¹¹ tn Grk “seeking.”

[8:40]  ¹² tn Grk “has spoken to you.”

[8:40]  ¹³ tn The Greek word order is emphatic: “This Abraham did not do.” The emphasis is indicated in the translation by an exclamation point.

[3:26]  ¹³ tn “River” is not in the Greek text but is supplied for clarity.

[4:12]  ¹⁵ tn Or “our forefather”; Grk “our father.”

[4:12]  ¹⁶ 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 this instance all of v. 12 is one question. It has been broken into two sentences for the sake of English style (instead of “for he” the Greek reads “who”).

[4:14]  ¹⁷ tn Grk “will never be thirsty forever.” The possibility of a later thirst is emphatically denied.

[4:14]  ¹⁸ tn Or “well.” “Fountain” is used as the translation for πηγή (phgh) here since the idea is that of an artesian well that flows freely, but the term “artesian well” is not common in contemporary English.

[4:14]  ¹⁹ tn The verb ἁλλομένου (Jallomenou) is used of quick movement (like jumping) on the part of living beings. This is the only instance of its being applied to the action of water. However, in the LXX it is used to describe the “Spirit of God” as it falls on Samson and Saul. See Judg 14:6, 19; 15:14; 1 Kgdms 10:2, 10 LXX (= 1 Sam 10:6, 10 ET); and Isa 35:6 (note context).

[9:24]  ¹⁹ tn Grk “they called.”

[9:24]  ²⁰ tn Grk “who was blind.”

[9:24]  ²¹ tn Grk “Give glory to God” (an idiomatic formula used in placing someone under oath to tell the truth).

[9:24]  ²² tn The phrase “this man” is a reference to Jesus.

[21:20]  ²¹ 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]  ²² tn The words “This was the disciple” are not in the Greek text, but are supplied for clarity.

[21:20]  ²³ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[21:20]  ²⁴ tn Grk “and said.”

[21:20]  ²⁵ sn This is a parenthetical note by the author.