John 4:37

4:37 For in this instance the saying is true, ¹  ‘One sows and another reaps.’

John 20:3

20:3 Then Peter and the other disciple set out to go to the tomb. ² 

John 5:32

5:32 There is another ³  who testifies about me, and I know the testimony he testifies about me is true.

John 20:4

20:4 The two were running together, but the other disciple ran faster than Peter ⁴  and reached the tomb first. ⁵ 

John 20:8

20:8 Then the other disciple, who had reached the tomb first, came in, and he saw and believed. ⁶ 

John 5:7

5:7 The sick man answered him, “Sir, ⁷  I have no one to put me into the pool when the water is stirred up. While I am trying to get into the water, ⁸  someone else ⁹  goes down there ¹⁰  before me.”

John 5:43

5:43 I have come in my Father’s name, and you do not accept ¹¹  me. If someone else comes in his own name, you will accept ¹²  him.

John 15:24

15:24 If I had not performed ¹³  among them the miraculous deeds ¹⁴  that no one else did, they would not be guilty of sin. ¹⁵  But now they have seen the deeds ¹⁶  and have hated both me and my Father. ¹⁷ 

John 18:15-16

Peter’s First Denial

18:15 Simon Peter and another disciple followed them as they brought Jesus to Annas. ¹⁸  (Now the other disciple ¹⁹  was acquainted with the high priest, and he went with Jesus into the high priest’s courtyard.) ²⁰  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, ²¹  and brought Peter inside.

John 21:18

21:18 I tell you the solemn truth, ²²  when you were young, you tied your clothes around you ²³  and went wherever you wanted, but when you are old, you will stretch out your hands, and others will tie you up ²⁴  and bring you where you do not want to go.”

[4:37]  ¹ tn The recitative ὅτι (Joti) after ἀληθινός (alhqino") has not been translated.

[20:3]  ² tn Grk “went out and were coming to the tomb.”

[5:32]  ³ sn To whom does another refer? To John the Baptist or to the Father? In the nearer context, v. 33, it would seem to be John the Baptist. But v. 34 seems to indicate that Jesus does not receive testimony from men. Probably it is better to view v. 32 as identical to v. 37, with the comments about the Baptist as a parenthetical digression.

[20:4]  ⁴ 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]  ⁵ tn Grk “and came first to the tomb.”

[20:8]  ⁵ 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.

[5:7]  ⁶ tn Or “Lord.” The Greek κύριος (kurios) means both “Sir” and “Lord.” In this passage the paralytic who was healed by Jesus never acknowledges Jesus as Lord – he rather reports Jesus to the authorities.

[5:7]  ⁷ tn Grk “while I am going.”

[5:7]  ⁸ tn Grk “another.”

[5:7]  ⁹ tn The word “there” is not in the Greek text but is implied.

[5:43]  ⁷ tn Or “you do not receive.”

[5:43]  ⁸ tn Or “you will receive.”

[15:24]  ⁸ tn Or “If I had not done.”

[15:24]  ⁹ tn Grk “the works.”

[15:24]  ¹⁰ tn Grk “they would not have sin” (an idiom).

[15:24]  ¹¹ tn The words “the deeds” are supplied to clarify from context what was seen. Direct objects in Greek were often omitted when clear from the context.

[15:24]  ¹² tn Or “But now they have both seen and hated both me and my Father.” It is possible to understand both the “seeing” and the “hating” to refer to both Jesus and the Father, but this has the world “seeing” the Father, which seems alien to the Johannine Jesus. (Some point out John 14:9 as an example, but this is addressed to the disciples, not to the world.) It is more likely that the “seeing” refers to the miraculous deeds mentioned in the first half of the verse. Such an understanding of the first “both – and” construction is apparently supported by BDF §444.3.

[18:15]  ⁹ 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]  ¹⁰ tn Grk “that disciple.”

[18:15]  ¹¹ sn This is a parenthetical note by the author.

[18:16]  ¹⁰ 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.

[21:18]  ¹¹ tn Grk “Truly, truly, I say to you.”

[21:18]  ¹² tn Or “you girded yourself.”

[21:18]  ¹³ tn Grk “others will gird you.”