John 4:19

4:19 The woman said to him, “Sir, I see ¹  that you are a prophet.

John 4:44

4:44 (For Jesus himself had testified that a prophet has no honor in his own country.) ² 

John 7:40

Differing Opinions About Jesus

7:40 When they heard these words, some of the crowd ³  began to say, “This really ⁴  is the Prophet!” ⁵ 

John 1:21

1:21 So they asked him, “Then who are you? ⁶  Are you Elijah?” He said, “I am not!” ⁷  “Are you the Prophet?” ⁸  He answered, “No!”

John 1:23

1:23 John ⁹  said, “I am the voice of one shouting in the wilderness, ‘Make straight ¹⁰  the way for the Lord,’ ¹¹  as Isaiah the prophet said.”

John 1:25

1:25 So they asked John, ¹²  “Why then are you baptizing if you are not the Christ, ¹³  nor Elijah, nor the Prophet?”

John 6:14

6:14 Now when the people saw the miraculous sign that Jesus ¹⁴  performed, they began to say to one another, “This is certainly the Prophet ¹⁵  who is to come into the world.” ¹⁶ 

John 6:45

6:45 It is written in the prophets, ‘And they will all be taught by God.’ ¹⁷  Everyone who hears and learns from the Father ¹⁸  comes to me.

John 7:52

7:52 They replied, ¹⁹  “You aren’t from Galilee too, are you? ²⁰  Investigate carefully and you will see that no prophet ²¹  comes from Galilee!”

John 8:53

8:53 You aren’t greater than our father Abraham who died, are you? ²²  And the prophets died too! Who do you claim to be?”

John 9:17

9:17 So again they asked the man who used to be blind, ²³  “What do you say about him, since he caused you to see?” ²⁴  “He is a prophet,” the man replied. ²⁵ 

John 12:38

12:38 so that the word ²⁶  of Isaiah the prophet would be fulfilled. He said, ²⁷  “Lord, who has believed our message, and to whom has the arm of the Lord ²⁸  been revealed?” ²⁹ 

John 1:45

1:45 Philip found Nathanael ³⁰  and told him, “We have found the one Moses wrote about in the law, and the prophets also ³¹  wrote about – Jesus of Nazareth, the son of Joseph.”

John 8:52

8:52 Then ³²  the Judeans ³³  responded, ³⁴  “Now we know you’re possessed by a demon! ³⁵  Both Abraham and the prophets died, and yet ³⁶  you say, ‘If anyone obeys ³⁷  my teaching, ³⁸  he will never experience ³⁹  death.’ ⁴⁰ 

[4:19]  ¹ tn Grk “behold” or “perceive,” but these are not as common in contemporary English usage.

[4:44]  ² sn This is a parenthetical note by the author.

[7:40]  ³ tn Or “The common people” (as opposed to the religious authorities like the chief priests and Pharisees).

[7:40]  ⁴ tn Or “truly.”

[7:40]  ⁵ sn The Prophet is a reference to the “prophet like Moses” of Deut 18:15, by this time an eschatological figure in popular belief.

[1:21]  ⁴ tn Grk “What then?” (an idiom).

[1:21]  ⁵ sn According to the 1st century rabbinic interpretation of 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah. How does one reconcile John the Baptist’s denial here (“I am not”) with Jesus’ statements in Matt 11:14 (see also Mark 9:13 and Matt 17:12) that John the Baptist was Elijah? Some have attempted to remove the difficulty by a reconstruction of the text in the Gospel of John which makes the Baptist say that he was Elijah. However, external support for such emendations is lacking. According to Gregory the Great, John was not Elijah, but exercised toward Jesus the function of Elijah by preparing his way. But this avoids the real difficulty, since in John’s Gospel the question of the Jewish authorities to the Baptist concerns precisely his function. It has also been suggested that the author of the Gospel here preserves a historically correct reminiscence – that John the Baptist did not think of himself as Elijah, although Jesus said otherwise. Mark 6:14-16 and Mark 8:28 indicate the people and Herod both distinguished between John and Elijah – probably because he did not see himself as Elijah. But Jesus’ remarks in Matt 11:14, Mark 9:13, and Matt 17:12 indicate that John did perform the function of Elijah – John did for Jesus what Elijah was to have done for the coming of the Lord. C. F. D. Moule pointed out that it is too simple to see a straight contradiction between John’s account and that of the synoptic gospels: “We have to ask by whom the identification is made, and by whom refused. The synoptic gospels represent Jesus as identifying, or comparing, the Baptist with Elijah, while John represents the Baptist as rejecting the identification when it is offered him by his interviewers. Now these two, so far from being incompatible, are psychologically complementary. The Baptist humbly rejects the exalted title, but Jesus, on the contrary, bestows it on him. Why should not the two both be correct?” (The Phenomenon of the New Testament [SBT], 70).

[1:21]  ⁶ sn The Prophet is a reference to the “prophet like Moses” of Deut 18:15, by this time an eschatological figure in popular belief. Acts 3:22 identifies Jesus as this prophet.

[1:23]  ⁵ tn Grk “He”; the referent (John the Baptist) has been specified in the translation for clarity.

[1:23]  ⁶ sn This call to “make straight” is probably an allusion to preparation through repentance.

[1:23]  ⁷ sn A quotation from Isa 40:3.

[1:25]  ⁶ tn Grk “And they asked him, and said to him”; the referent (John) has been specified in the translation for clarity, and the phrase has been simplified in the translation to “So they asked John.”

[1:25]  ⁷ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[6:14]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:14]  ⁸ sn The Prophet is a reference to the “prophet like Moses” of Deut 18:15, by this time an eschatological figure in popular belief.

[6:14]  ⁹ sn An allusion to Deut 18:15.

[6:45]  ⁸ sn A quotation from Isa 54:13.

[6:45]  ⁹ tn Or “listens to the Father and learns.”

[7:52]  ⁹ tn Grk “They answered and said to him.”

[7:52]  ¹⁰ 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 English (here the tag is “are you?”).

[7:52]  ¹¹ tc At least one early and important ms (Ì^66*) places the article before “prophet” (ὁ προφήτης, Jo profhths), making this a reference to the “prophet like Moses” mentioned in Deut 18:15.

[8:53]  ¹⁰ 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 English (here the tag is “are you?”).

[9:17]  ¹¹ tn Grk “the blind man.”

[9:17]  ¹² tn Grk “since he opened your eyes” (an idiom referring to restoration of sight).

[9:17]  ¹³ tn Grk “And he said, ‘He is a prophet.’”

[12:38]  ¹² tn Or “message.”

[12:38]  ¹³ tn Grk “who said.”

[12:38]  ¹⁴ tn “The arm of the Lord” is an idiom for “God’s great power” (as exemplified through Jesus’ miraculous signs). This response of unbelief is interpreted by the author as a fulfillment of the prophetic words of Isaiah (Isa 53:1). The phrase ὁ βραχίων κυρίου (Jo braciwn kuriou) is a figurative reference to God’s activity and power which has been revealed in the sign-miracles which Jesus has performed (compare the previous verse).

[12:38]  ¹⁵ sn A quotation from Isa 53:1.

[1:45]  ¹³ sn Nathanael is traditionally identified with Bartholomew (although John never describes him as such). He appears here after Philip, while in all lists of the twelve except in Acts 1:13, Bartholomew follows Philip. Also, the Aramaic Bar-tolmai means “son of Tolmai,” the surname; the man almost certainly had another name.

[1:45]  ¹⁴ tn “Also” is not in the Greek text, but is implied.

[8:52]  ¹⁴ 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 Ë^1,13 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]  ¹⁵ 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]  ¹⁶ tn Grk “said to him.”

[8:52]  ¹⁷ tn Grk “you have a demon.”

[8:52]  ¹⁸ tn “Yet” has been supplied to show the contrastive element present in the context.

[8:52]  ¹⁹ tn Grk “If anyone keeps.”

[8:52]  ²⁰ tn Grk “my word.”

[8:52]  ²¹ 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]  ²² tn Grk “he will never taste of death forever.” The Greek negative here is emphatic.