John 2:17

2:17 His disciples remembered that it was written, “Zeal ¹  for your house will devour me.” ² 

John 6:12

6:12 When they were all satisfied, Jesus ³  said to his disciples, “Gather up the broken pieces that are left over, so that nothing is wasted.”

John 6:66

Peter’s Confession

6:66 After this many of his disciples quit following him ⁴  and did not accompany him ⁵  any longer.

John 11:8

11:8 The disciples replied, ⁶  “Rabbi, the Jewish leaders ⁷  were just now trying ⁸  to stone you to death! Are ⁹  you going there again?”

John 12:4

12:4 But Judas Iscariot, one of his disciples (the one who was going to betray him) ¹⁰  said,

John 13:35

13:35 Everyone ¹¹  will know by this that you are my disciples – if you have love for one another.”

John 15:8

15:8 My Father is honored ¹²  by this, that ¹³  you bear ¹⁴  much fruit and show that you are ¹⁵  my disciples.

John 16:29

16:29 His disciples said, “Look, now you are speaking plainly ¹⁶  and not in obscure figures of speech! ¹⁷ 

John 18:19

Jesus Questioned by Annas

18:19 While this was happening, ¹⁸  the high priest questioned Jesus about his disciples and about his teaching. ¹⁹ 

John 21:1

Jesus’ Appearance to the Disciples in Galilee

21:1 After this ²⁰  Jesus revealed himself again to the disciples by the Sea of Tiberias. ²¹  Now this is how he did so. ²² 

[2:17]  ¹ tn Or “Fervent devotion to your house.”

[2:17]  ² sn A quotation from Ps 69:9.

[6:12]  ³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:66]  ⁵ tn Grk “many of his disciples went back to what lay behind.”

[6:66]  ⁶ tn Grk “were not walking with him.”

[11:8]  ⁷ tn Grk “The disciples said to him.”

[11:8]  ⁸ tn Or “the Jewish 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 to the Jewish leaders. See the previous references and the notes on the phrase “Jewish people” in v. 19, and “Jewish religious leaders” in vv. 24, 31, 33.

[11:8]  ⁹ tn Grk “seeking.”

[11:8]  ¹⁰ tn Grk “And are.” 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.

[12:4]  ⁹ sn This is a parenthetical note by the author.

[13:35]  ¹¹ tn Grk “All people,” although many modern translations have rendered πάντες (pantes) as “all men” (ASV, RSV, NASB, NIV). While the gender of the pronoun is masculine, it is collective and includes people of both genders.

[15:8]  ¹³ tn Grk “glorified.”

[15:8]  ¹⁴ tn The ἵνα (Jina) clause is best taken as substantival in apposition to ἐν τούτῳ (en toutw) at the beginning of the verse. The Father is glorified when the disciples bring forth abundant fruit. Just as Jesus has done the works which he has seen his Father doing (5:19-29) so also will his disciples.

[15:8]  ¹⁵ tn Or “yield.”

[15:8]  ¹⁶ tc Most mss (א A Ψ Ë¹³ 33 Ï) read the future indicative γενήσεσθε (genhsesqe; perhaps best rendered as “[and show that] you will become”), while some early and good witnesses (Ì^66vid B D L Θ 0250 1 565 al) have the aorist subjunctive γένησθε (genhsqe; “[and show that] you are”). The original reading is difficult to determine because the external evidence is fairly evenly divided. On the basis of the external evidence alone the first reading has some credibility because of א and 33, but it is not enough to overthrow the Alexandrian and Western witnesses for the aorist. Some who accept the future indicative see a consecutive (or resultative) sequence between φέρητε (ferhte) in the ἵνα (Jina) clause and γενήσεσθε, so that the disciples’ bearing much fruit results in their becoming disciples. This alleviates the problem of reading a future indicative within a ἵνα clause (a grammatical solecism that is virtually unattested in Attic Greek), although such infrequently occurs in the NT, particularly in the Apocalypse (cf. Gal 2:4; Rev 3:9; 6:4, 11; 8:3; 9:4, 5, 20; 13:12; 14:13; 22:14; even here, however, the Byzantine mss, with א occasionally by their side, almost always change the future indicative to an aorist subjunctive). It seems more likely, however, that the second verb (regardless of whether it is read as aorist or future) is to be understood as coordinate in meaning with the previous verb φέρητε (So M. Zerwick, Biblical Greek §342). Thus the two actions are really one and the same: Bearing fruit and being Jesus’ disciple are not two different actions, but a single action. The first is the outward sign or proof of the second – in bearing fruit the disciples show themselves to be disciples indeed (cf. 15:5). Thus the translation followed here is, “that you bear much fruit and show that you are my disciples.” As far as the textual reading is concerned, it appears somewhat preferable to accept the aorist subjunctive reading (γένησθε) on the basis of better external testimony.

[16:29]  ¹⁵ tn Or “openly.”

[16:29]  ¹⁶ tn Or “not in parables.” or “not in metaphors.”

[18:19]  ¹⁷ tn The introductory phrase “While this was happening” is not in the Greek text. It has been supplied in the translation to clarify the alternation of scenes in the narrative for the modern reader.

[18:19]  ¹⁸ sn The nature of this hearing seems to be more that of a preliminary investigation; certainly normal legal procedure was not followed, for no indication is given that any witnesses were brought forth at this point to testify against Jesus. True to what is known of Annas’ character, he was more interested in Jesus’ disciples than in the precise nature of Jesus’ teaching, since he inquired about the followers first. He really wanted to know just how influential Jesus had become and how large a following he had gathered. This was of more concern to Annas that the truth or falsity of Jesus’ teaching.

[21:1]  ¹⁹ tn The time reference indicated by μετὰ ταῦτα (meta tauta) is indefinite, in comparison with the specific “after eight days” (μεθ᾿ ἡμέρας ὀκτώ, meq’ Jhmera" oktw) between the two postresurrection appearances of Jesus in 20:26.

[21:1]  ²⁰ sn The Sea of Tiberias is another name for the Sea of Galilee (see 6:1).

[21:1]  ²¹ tn Grk “how he revealed himself.”