John 5:7

5:7 The sick man answered him, “Sir, ¹  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, ²  someone else ³  goes down there ⁴  before me.”

John 11:32

11:32 Now when Mary came to the place where Jesus was and saw him, she fell at his feet and said to him, “Lord, if you had been here, my brother would not have died.”

John 12:13

12:13 So they took branches of palm trees ⁵  and went out to meet him. They began to shout, ⁶  “Hosanna! ⁷  Blessed is the one who comes in the name of the Lord! ⁸  Blessed is ⁹  the king of Israel!”

John 15:15

15:15 I no longer call you slaves, ¹⁰  because the slave does not understand ¹¹  what his master is doing. But I have called you friends, because I have revealed to you everything ¹²  I heard ¹³  from my Father.

John 15:20

15:20 Remember what ¹⁴  I told you, ‘A slave ¹⁵  is not greater than his master.’ ¹⁶  If they persecuted me, they will also persecute you. If they obeyed ¹⁷  my word, they will obey ¹⁸  yours too.

John 20:2

20:2 So she went running ¹⁹  to Simon Peter and the other disciple whom Jesus loved and told them, “They have taken the Lord from the tomb, and we don’t know where they have put him!”

John 21:12

21:12 “Come, have breakfast,” Jesus said. ²⁰  But none of the disciples dared to ask him, “Who are you?” because they knew it was the Lord.

John 21:16

21:16 Jesus ²¹  said ²²  a second time, “Simon, son of John, do you love me?” He replied, ²³  “Yes, Lord, you know I love you.” Jesus ²⁴  told him, “Shepherd my sheep.”

John 21:20

Peter and the Disciple Jesus Loved

21:20 Peter turned around and saw the disciple whom Jesus loved following them. ²⁵  (This was the disciple ²⁶  who had leaned back against Jesus’ ²⁷  chest at the meal and asked, ²⁸  “Lord, who is the one who is going to betray you?”) ²⁹ 

[5:7]  ¹ 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]  ² tn Grk “while I am going.”

[5:7]  ³ tn Grk “another.”

[5:7]  ⁴ tn The word “there” is not in the Greek text but is implied.

[12:13]  ⁵ sn The Mosaic law stated (Lev 23:40) that branches of palm trees were to be used to celebrate the feast of Tabernacles. Later on they came to be used to celebrate other feasts as well (1 Macc. 13:51, 2 Macc. 10:7).

[12:13]  ⁶ tn Grk “And they were shouting.” An ingressive force for the imperfect tense (“they began to shout” or “they started shouting”) is natural in this sequence of events. The conjunction καί (kai, “and”) is left untranslated to improve the English style.

[12:13]  ⁷ tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” As in Mark 11:9 the introductory ὡσαννά is followed by the words of Ps 118:25, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου (euloghmeno" Jo ercomeno" en onomati kuriou), although in the Fourth Gospel the author adds for good measure καὶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ (kai Jo basileu" tou Israhl). In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.

[12:13]  ⁸ sn A quotation from Ps 118:25-26.

[12:13]  ⁹ tn Grk “Blessed is the one who comes in the name of the Lord, even the King of Israel.” The words “Blessed is” are not repeated in the Greek text, but are repeated in the translation to avoid the awkwardness in English of the ascensive καί (kai).

[15:15]  ⁹ tn See the note on the word “slaves” in 4:51.

[15:15]  ¹⁰ tn Or “does not know.”

[15:15]  ¹¹ tn Grk “all things.”

[15:15]  ¹² tn Or “learned.”

[15:20]  ¹³ tn Grk “Remember the word that I said to you.”

[15:20]  ¹⁴ tn See the note on the word “slaves” in 4:51.

[15:20]  ¹⁵ sn A slave is not greater than his master. Jesus now recalled a statement he had made to the disciples before, in John 13:16. As the master has been treated, so will the slaves be treated also. If the world had persecuted Jesus, then it would also persecute the disciples. If the world had kept Jesus’ word, it would likewise keep the word of the disciples. In this statement there is the implication that the disciples would carry on the ministry of Jesus after his departure; they would in their preaching and teaching continue to spread the message which Jesus himself had taught while he was with them. And they would meet with the same response, by and large, that he encountered.

[15:20]  ¹⁶ tn Or “if they kept.”

[15:20]  ¹⁷ tn Or “they will keep.”

[20:2]  ¹⁷ tn Grk “So she ran and came.”

[21:12]  ²¹ tn Grk “said to them.” The words “to them” are omitted because it is clear in context to whom Jesus was speaking, and the words are slightly redundant in English.

[21:16]  ²⁵ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[21:16]  ²⁶ tn Grk “said again.” The word “again” (when used in connection with the phrase “a second time”) is redundant and has not been translated.

[21:16]  ²⁷ tn Grk “He said to him.”

[21:16]  ²⁸ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[21:20]  ²⁹ tn The word “them” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.

[21:20]  ³⁰ tn The words “This was the disciple” are not in the Greek text, but are supplied for clarity.

[21:20]  ³¹ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[21:20]  ³² tn Grk “and said.”

[21:20]  ³³ sn This is a parenthetical note by the author.