John 20:3

20:3 Then Peter and the other disciple set out to go to the tomb. ¹ 

John 18:15

Peter’s First Denial

18:15 Simon Peter and another disciple followed them as they brought Jesus to Annas. ²  (Now the other disciple ³  was acquainted with the high priest, and he went with Jesus into the high priest’s courtyard.) ⁴ 

John 9:28

9:28 They ⁵  heaped insults ⁶  on him, saying, ⁷  “You are his disciple! ⁸  We are disciples of Moses!

John 19:27

19:27 He then said to his disciple, “Look, here is your mother!” From that very time ⁹  the disciple took her into his own home.

John 20:4

20:4 The two were running together, but the other disciple ran faster than Peter ¹⁰  and reached the tomb first. ¹¹ 

John 20:8

20:8 Then the other disciple, who had reached the tomb first, came in, and he saw and believed. ¹² 

John 21:24

A Final Note

21:24 This is the disciple who testifies about these things and has written these things, and we know that his testimony is true.

John 18:16

18:16 But Simon Peter was left standing outside by the door. So the other disciple who was acquainted with the high priest came out and spoke to the slave girl who watched the door, ¹³  and brought Peter inside.

John 19:38

Jesus’ Burial

19:38 After this, Joseph of Arimathea, a disciple of Jesus (but secretly, because he feared the Jewish leaders ¹⁴ ), ¹⁵  asked Pilate if he could remove the body of Jesus. Pilate ¹⁶  gave him permission, so he went and took the body away. ¹⁷ 

John 21:7

21:7 Then the disciple whom ¹⁸  Jesus loved ¹⁹  said to Peter, “It is the Lord!” So Simon Peter, when he heard that it was the Lord, tucked in his outer garment (for he had nothing on underneath it), ²⁰  and plunged ²¹  into the sea.

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?”

[20:3]  ¹ tn Grk “went out and were coming to the tomb.”

[18:15]  ² tn The words “them as they brought Jesus to Annas” are not in the Greek text, but are supplied to clarify who Peter and the other disciple were following. Direct objects were often omitted in Greek when clear from the context.

[18:15]  ³ tn Grk “that disciple.”

[18:15]  ⁴ sn This is a parenthetical note by the author.

[9:28]  ³ tn Grk “And they.” 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.

[9:28]  ⁴ tn The Greek word means “to insult strongly” or “slander.”

[9:28]  ⁵ tn Grk “and said.”

[9:28]  ⁶ tn Grk “You are that one’s disciple.”

[19:27]  ⁴ tn Grk “from that very hour.”

[20:4]  ⁵ sn The other disciple (the ‘beloved disciple’) ran on ahead more quickly than Peter, so he arrived at the tomb first. This verse has been a chief factor in depictions of John as a young man (especially combined with traditions that he wrote last of all the gospel authors and lived into the reign of Domitian). But the verse does not actually say anything about John’s age, nor is age always directly correlated with running speed.

[20:4]  ⁶ tn Grk “and came first to the tomb.”

[20:8]  ⁶ sn What was it that the beloved disciple believed (since v. 7 describes what he saw)? Sometimes it is suggested that what he believed was Mary Magdalene’s report that the body had been stolen. But this could hardly be the case; the way the entire scene is narrated such a trivial conclusion would amount to an anticlimax. It is true that the use of the plural “they” in the following verse applied to both Peter and the beloved disciple, and this appears to be a difficulty if one understands that the beloved disciple believed at this point in Jesus’ resurrection. But it is not an insuperable difficulty, since all it affirms is that at this time neither Peter nor the beloved disciple had understood the scripture concerning the resurrection. Thus it appears the author intends his reader to understand that when the beloved disciple entered the tomb after Peter and saw the state of the graveclothes, he believed in the resurrection, i.e., that Jesus had risen from the dead.

[18:16]  ⁷ tn Grk “spoke to the doorkeeper”; her description as a slave girl is taken from the following verse. The noun θυρωρός (qurwro") may be either masculine or feminine, but the article here indicates that it is feminine.

[19:38]  ⁸ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially the Pharisees (see John 12:42). See also the note on the phrase “Jewish leaders” in v. 7.

[19:38]  ⁹ sn This is a parenthetical note by the author.

[19:38]  ¹⁰ tn Grk “And Pilate.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[19:38]  ¹¹ tn Grk “took away his body.”

[21:7]  ⁹ tn Grk “the disciple, that one whom.”

[21:7]  ¹⁰ sn On the disciple whom Jesus loved see 13:23-26.

[21:7]  ¹¹ tn Grk “for he was naked.” Peter’s behavior here has been puzzling to many interpreters. It is usually understood that the Greek word γυμνός (gumnos, usually translated “naked”) does not refer to complete nudity (as it could), since this would have been offensive to Jewish sensibilities in this historical context. It is thus commonly understood to mean “stripped for work” here (cf. NASB, NLT), that is, with one’s outer clothing removed, and Peter was wearing either a loincloth or a loose-fitting tunic (a long shirt-like garment worn under a cloak, cf. NAB, “for he was lightly clad”). Believing himself inadequately dressed to greet the Lord, Peter threw his outer garment around himself and dived into the sea. C. K. Barrett (St. John, 580-81) offered the explanation that a greeting was a religious act and thus could not be performed unless one was clothed. This still leaves the improbable picture of a person with much experience around the water putting on his outer garment before diving in. R. E. Brown’s suggestion (John [AB], 2:1072) seems much more probable here: The Greek verb used (διαζώννυμι, diazwnnumi) does not necessarily mean putting clothing on, but rather tying the clothing around oneself (the same verb is used in 13:4-5 of Jesus tying the towel around himself). The statement that Peter was “naked” could just as well mean that he was naked underneath the outer garment, and thus could not take it off before jumping into the water. But he did pause to tuck it up and tie it with the girdle before jumping in, to allow himself more freedom of movement. Thus the clause that states Peter was naked is explanatory (note the use of for), explaining why Peter girded up his outer garment rather than taking it off – he had nothing on underneath it and so could not remove it.

[21:7]  ¹² tn Grk “threw himself.”

[21:23]  ¹⁰ tn Grk “went out.”

[21:23]  ¹¹ 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]  ¹² 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]  ¹³ tn The word “back” is supplied to clarify the meaning.