Yohanes 1:14

1:14 Now ¹  the Word became flesh ²  and took up residence ³  among us. We ⁴  saw his glory – the glory of the one and only, ⁵  full of grace and truth, who came from the Father.

Yohanes 6:40

6:40 For this is the will of my Father – for everyone who looks on the Son and believes in him to have eternal life, and I will raise him up ⁶  at the last day.” ⁷ 

Yohanes 6:45

6:45 It is written in the prophets, ‘And they will all be taught by God.’ ⁸  Everyone who hears and learns from the Father ⁹  comes to me.

Yohanes 10:3

10:3 The doorkeeper ¹⁰  opens the door ¹¹  for him, ¹²  and the sheep hear his voice. He ¹³  calls his own sheep by name and leads them out. ¹⁴ 

Yohanes 10:16

10:16 I have ¹⁵  other sheep that do not come from ¹⁶  this sheepfold. ¹⁷  I must bring them too, and they will listen to my voice, ¹⁸  so that ¹⁹  there will be one flock and ²⁰  one shepherd.

Yohanes 10:27

10:27 My sheep listen to my voice, and I know them, and they follow me.

Yohanes 12:45

12:45 and the one who sees me sees the one who sent me. ²¹ 

Yohanes 12:47

12:47 If anyone ²²  hears my words and does not obey them, ²³  I do not judge him. For I have not come to judge the world, but to save the world. ²⁴ 

Yohanes 14:9

14:9 Jesus replied, ²⁵  “Have I been with you for so long, and you have not known ²⁶  me, Philip? The person who has seen me has seen the Father! How can you say, ‘Show us the Father’?

Yohanes 18:37

18:37 Then Pilate said, ²⁷  “So you are a king!” Jesus replied, “You say that I am a king. For this reason I was born, and for this reason I came into the world – to testify to the truth. Everyone who belongs to the truth listens to ²⁸  my voice.”

[1:14]  ¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic, the incarnation of the Word. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[1:14]  ² tn This looks at the Word incarnate in humility and weakness; the word σάρξ (sarx) does not carry overtones of sinfulness here as it frequently does in Pauline usage. See also John 3:6.

[1:14]  ³ tn Grk “and tabernacled.”

[1:14]  sn The Greek word translated took up residence (σκηνόω, skhnow) alludes to the OT tabernacle, where the Shekinah, the visible glory of God’s presence, resided. The author is suggesting that this glory can now be seen in Jesus (note the following verse). The verb used here may imply that the Shekinah glory that once was found in the tabernacle has taken up residence in the person of Jesus. Cf. also John 2:19-21. The Word became flesh. This verse constitutes the most concise statement of the incarnation in the New Testament. John 1:1 makes it clear that the Logos was fully God, but 1:14 makes it clear that he was also fully human. A Docetic interpretation is completely ruled out. Here for the first time the Logos of 1:1 is identified as Jesus of Nazareth – the two are one and the same. Thus this is the last time the word logos is used in the Fourth Gospel to refer to the second person of the Trinity. From here on it is Jesus of Nazareth who is the focus of John’s Gospel.

[1:14]  ⁴ tn Grk “and we saw.”

[1:14]  ⁵ tn Or “of the unique one.” Although this word is often translated “only begotten,” such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clem. 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant., 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means “one-of-a-kind” and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God, Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 1:18, 3:16, and 3:18).

[6:40]  ⁶ tn Or “resurrect him,” or “make him live again.”

[6:40]  ⁷ sn Notice that here the result (having eternal life and being raised up at the last day) is produced by looking on the Son and believing in him. Compare John 6:54 where the same result is produced by eating Jesus’ flesh and drinking his blood. This suggests that the phrase in 6:54 (eats my flesh and drinks my blood) is to be understood in terms of the phrase here (looks on the Son and believes in him).

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

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

[10:3]  ¹⁰ tn Or “porter” (British English).

[10:3]  sn There have been many attempts to identify who the doorkeeper represents, none of which are convincing. More likely there are some details in this parable that are included for the sake of the story, necessary as parts of the overall picture but without symbolic significance.

[10:3]  ¹¹ tn The words “the door” are not in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context.

[10:3]  ¹² tn Grk “For this one.”

[10:3]  ¹³ tn Grk “And he.” 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.

[10:3]  ¹⁴ sn He calls his own sheep by name and leads them out. Some interpreters have suggested that there was more than one flock in the fold, and there would be a process of separation where each shepherd called out his own flock. This may also be suggested by the mention of a doorkeeper in v. 3 since only the larger sheepfolds would have such a guard. But the Gospel of John never mentions a distinction among the sheep in this fold; in fact (10:16) there are other sheep which are to be brought in, but they are to be one flock and one shepherd.

[10:16]  ¹⁵ tn Grk “And I have.” 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.

[10:16]  ¹⁶ tn Or “that do not belong to”; Grk “that are not of.”

[10:16]  ¹⁷ sn The statement I have other sheep that do not come from this sheepfold almost certainly refers to Gentiles. Jesus has sheep in the fold who are Jewish; there are other sheep which, while not of the same fold, belong to him also. This recalls the mission of the Son in 3:16-17, which was to save the world – not just the nation of Israel. Such an emphasis would be particularly appropriate to the author if he were writing to a non-Palestinian and primarily non-Jewish audience.

[10:16]  ¹⁸ tn Grk “they will hear my voice.”

[10:16]  ¹⁹ tn Grk “voice, and.”

[10:16]  ²⁰ tn The word “and” is not in the Greek text, but must be supplied to conform to English style. In Greek it is an instance of asyndeton (omission of a connective), usually somewhat emphatic.

[12:45]  ²¹ sn Cf. John 1:18 and 14:9.

[12:47]  ²² tn Grk “And if anyone”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.

[12:47]  ²³ tn Or “guard them,” “keep them.”

[12:47]  ²⁴ sn Cf. John 3:17.

[14:9]  ²⁵ tn Grk “Jesus said to him.”

[14:9]  ²⁶ tn Or “recognized.”

[18:37]  ²⁷ tn Grk “said to him.”

[18:37]  ²⁸ tn Or “obeys”; Grk “hears.”