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 16:27-28

16:27 For the Father himself loves you, because you have loved me and have believed that I came from God. ⁶  16:28 I came from the Father and entered into the world, but in turn, ⁷  I am leaving the world and going back to the Father.” ⁸ 

Yohanes 17:8

17:8 because I have given them the words you have given me. They ⁹  accepted ¹⁰  them ¹¹  and really ¹²  understand ¹³  that I came from you, and they believed that you sent me.

Yohanes 17:25

17:25 Righteous Father, even if the world does not know you, I know you, and these men ¹⁴  know that you sent me.

Wahyu 22:1

22:1 Then ¹⁵  the angel ¹⁶  showed me the river of the water of life – water as clear as crystal – pouring out ¹⁷  from the throne of God and of the Lamb,

[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).

[16:27]  ⁶ tc A number of early mss (א¹ B C* D L pc co) read πατρός (patros, “Father”) here instead of θεοῦ (qeou, “God”; found in Ì⁵ א*^,2 A C³ W Θ Ψ 33 Ë^1,13 Ï). Although externally πατρός has relatively strong support, it is evidently an assimilation to “I came from the Father” at the beginning of v. 28, or more generally to the consistent mention of God as Father throughout this chapter (πατήρ [pathr, “Father”] occurs eleven times in this chapter, while θεός [qeos, “God”] occurs only two other times [16:2, 30]).

[16:28]  ⁷ tn Or “into the world; again.” Here πάλιν (palin) functions as a marker of contrast, with the implication of a sequence.

[16:28]  ⁸ sn The statement I am leaving the world and going to the Father is a summary of the entire Gospel of John. It summarizes the earthly career of the Word made flesh, Jesus of Nazareth, on his mission from the Father to be the Savior of the world, beginning with his entry into the world as he came forth from God and concluding with his departure from the world as he returned to the Father.

[17:8]  ⁹ tn Grk And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:8]  ¹⁰ tn Or “received.”

[17:8]  ¹¹ 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.

[17:8]  ¹² tn Or “truly.”

[17:8]  ¹³ tn Or have come to know.”

[17:25]  ¹⁴ tn The word “men” is not in the Greek text but is implied. The translation uses the word “men” here rather than a more general term like “people” because the use of the aorist verb ἔγνωσαν (egnwsan) implies that Jesus is referring to the disciples present with him as he spoke these words (presumably all of them men in the historical context), rather than to those who are yet to believe because of their testimony (see John 17:20).

[22:1]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[22:1]  ¹⁶ tn Grk “he”; the referent (the angel mentioned in 21:9, 15) has been specified in the translation for clarity.

[22:1]  ¹⁷ tn Grk “proceeding.” Water is more naturally thought to pour out or flow out in English idiom.