John 18:27

18:27 Then Peter denied it again, and immediately a rooster crowed. ¹ 

John 11:28

11:28 And when she had said this, Martha ²  went and called her sister Mary, saying privately, ³  “The Teacher is here and is asking for you.” ⁴ 

John 4:16

4:16 He ⁵  said to her, “Go call your husband and come back here.” ⁶ 

John 13:13

13:13 You call me ‘Teacher’ and ‘Lord,’ and do so correctly, ⁷  for that is what I am. ⁸ 

John 9:18

9:18 Now the Jewish religious leaders ⁹  refused to believe ¹⁰  that he had really been blind and had gained his sight until at last they summoned ¹¹  the parents of the man who had become able to see. ¹² 

John 10:3

10:3 The doorkeeper ¹³  opens the door ¹⁴  for him, ¹⁵  and the sheep hear his voice. He ¹⁶  calls his own sheep by name and leads them out. ¹⁷ 

John 12:17

12:17 So the crowd who had been with him when he called Lazarus out of the tomb and raised him from the dead were continuing to testify about it. ¹⁸ 

John 13:38

13:38 Jesus answered, “Will you lay down your life for me? ¹⁹  I tell you the solemn truth, ²⁰  the rooster will not crow until you have denied me three times!

John 18:33

Pilate Questions Jesus

18:33 So Pilate went back into the governor’s residence, ²¹  summoned Jesus, and asked him, “Are you the king of the Jews?” ²² 

John 1:48

1:48 Nathanael asked him, “How do you know me?” Jesus replied, ²³  “Before Philip called you, when you were under the fig tree, ²⁴  I saw you.”

John 2:9

2:9 When ²⁵  the head steward tasted the water that had been turned to wine, not knowing where it came from ²⁶  (though the servants who had drawn the water knew), he ²⁷  called the bridegroom

John 9:24

9:24 Then they summoned ²⁸  the man who used to be blind ²⁹  a second time and said to him, “Promise before God to tell the truth. ³⁰  We know that this man ³¹  is a sinner.”

[18:27]  ¹ tn It seems most likely that this refers to a real rooster crowing, although a number of scholars have suggested that “cockcrow” is a technical term referring to the trumpet call which ended the third watch of the night (from midnight to 3 a.m.). This would then be a reference to the Roman gallicinium (ἀλεκτοροφωνία, alektorofwnia; the term is used in Mark 13:35 and is found in some mss [Ì^37vid,45 ˹] in Matt 26:34) which would have been sounded at 3 a.m.; in this case Jesus would have prophesied a precise time by which the denials would have taken place. For more details see J. H. Bernard, St. John (ICC), 2:604. However, in light of the fact that Mark mentions the rooster crowing twice (Mark 14:72) and in Luke 22:60 the words are reversed (ἐφώνησεν ἀλέκτωρ, efwnhsen alektwr), it is more probable that a real rooster is in view. In any event natural cockcrow would have occurred at approximately 3 a.m. in Palestine at this time of year (March-April) anyway.

[11:28]  ² tn Grk “she”; the referent (Martha) has been specified in the translation for clarity.

[11:28]  ³ tn Or “in secret” (as opposed to publicly, so that the other mourners did not hear).

[11:28]  ⁴ tn Grk “is calling you.”

[4:16]  ³ tc Most witnesses have “Jesus” here, either with the article (א^c C² D L W^s Ψ 086 Ï lat) or without (א* A Θ Ë^1,13 al), while several important and early witnesses lack the name (Ì^66,75 B C* 33^vid pc). It is unlikely that scribes would have deliberately expunged the name of Jesus from the text here, especially since it aids the reader with the flow of the dialogue. Further, that the name occurs both anarthrously and with the article suggests that it was a later addition. (For similar arguments, see the tc note on “woman” in 4:11).

[4:16]  ⁴ tn Grk “come here” (“back” is implied).

[13:13]  ⁴ tn Or “rightly.”

[13:13]  ⁵ tn Grk “and I am these things.”

[9:18]  ⁵ tn Or “the Jewish religious authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers mainly to the Pharisees, mentioned by name in John 9:13, 15, 16. References in this context to Pharisees and to the synagogue (v. 22) suggest an emphasis on the religious nature of the debate which is brought out by the translation “the Jewish religious leaders.”

[9:18]  ⁶ tn The Greek text contains the words “about him” at this point: “the Jewish authorities did not believe about him…”

[9:18]  ⁷ tn Grk “they called.”

[9:18]  ⁸ tn Or “the man who had gained his sight.”

[10:3]  ⁶ tn Or “porter” (British English).

[10:3]  ⁷ tn The words “the door” are not in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context.

[10:3]  ⁸ tn Grk “For this one.”

[10:3]  ⁹ tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:3]  ¹⁰ sn He calls his own sheep by name and leads them out. Some interpreters have suggested that there was more than one flock in the fold, and there would be a process of separation where each shepherd called out his own flock. This may also be suggested by the mention of a doorkeeper in v. 3 since only the larger sheepfolds would have such a guard. But the Gospel of John never mentions a distinction among the sheep in this fold; in fact (10:16) there are other sheep which are to be brought in, but they are to be one flock and one shepherd.

[12:17]  ⁷ tn The word “it” is not included in the Greek text. Direct objects in Greek were often omitted when clear from the context.

[13:38]  ⁸ tn Or “Will you die willingly for me?”

[13:38]  ⁹ tn Grk “Truly, truly, I say to you.”

[18:33]  ⁹ tn Grk “into the praetorium.”

[18:33]  ¹⁰ sn It is difficult to discern Pilate’s attitude when he asked, “Are you the king of the Jews?” Some have believed the remark to be sarcastic or incredulous as Pilate looked at this lowly and humble prisoner: “So you’re the king of the Jews, are you?” Others have thought the Roman governor to have been impressed by Jesus’ regal disposition and dignity, and to have sincerely asked, “Are you really the king of the Jews?” Since it will later become apparent (v. 38) that Pilate considered Jesus innocent (and therefore probably also harmless) an attitude of incredulity is perhaps most likely, but this is far from certain in the absence of clear contextual clues.

[1:48]  ¹⁰ tn Grk “answered and said to him.” This is somewhat redundant in English and has been simplified in the translation to “replied.”

[1:48]  ¹¹ sn Many have speculated about what Nathanael was doing under the fig tree. Meditating on the Messiah who was to come? A good possibility, since the fig tree was used as shade for teaching or studying by the later rabbis (Ecclesiastes Rabbah 5:11). Also, the fig tree was symbolic for messianic peace and plenty (Mic 4:4, Zech 3:10.)

[2:9]  ¹¹ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.

[2:9]  ¹² tn Grk “and he did not know where it came from.”

[2:9]  ¹³ tn Grk “the head steward”; here the repetition of the phrase is somewhat redundant in English and the pronoun (“he”) is substituted in the translation.

[9:24]  ¹² tn Grk “they called.”

[9:24]  ¹³ tn Grk “who was blind.”

[9:24]  ¹⁴ tn Grk “Give glory to God” (an idiomatic formula used in placing someone under oath to tell the truth).

[9:24]  ¹⁵ tn The phrase “this man” is a reference to Jesus.