10:14 “I am the good shepherd. I 6 know my own 7 and my own know me –
13:1 Now 15 there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices. 16
1:3 We always 17 give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,
1 tn Or “porter” (British English).
2 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.
3 tn Grk “For this one.”
4 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.
5 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.
6 tn Grk “And I.” 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.
7 tn The direct object is frequently omitted in Greek and must be supplied from the context. Here it could be “sheep,” but Jesus was ultimately talking about “people.”
8 tn Grk “workers of lawlessness.”
9 tn Grk “But answering, he said.” This is somewhat redundant and has been simplified in the translation.
10 tn Grk “Truly (ἀμήν, amhn), I say to you.”
11 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
12 tc Most
13 sn The issue is not familiarity (with Jesus’ teaching) or even shared activity (eating and drinking with him), but knowing Jesus. Those who do not know him, he will not know where they come from (i.e., will not acknowledge) at the judgment.
14 tn Grk “all you workers of iniquity.” The phrase resembles Ps 6:8.
15 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
16 sn This is an event that otherwise is unattested, though several events similar to it are noted in Josephus (J. W. 2.9.2-4 [2.169-177]; Ant. 13.13.5 [13.372-73], 18.3.1-2 [18.55-62]; 18.4.1 [18.85-87]). It would have caused a major furor.
17 tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).
18 tn Or “useless.” See L&N 65.16.
19 tn See the note on the phrase “basic forces” in 4:3.
20 tn Grk “basic forces, to which you want to be enslaved…” Verse 9 is a single sentence in the Greek text, but has been divided into two in the translation because of the length and complexity of the Greek sentence.
21 tn The Greek term translated “guardians” here is ἐπίτροπος (epitropo"), whose semantic domain overlaps with that of παιδαγωγός (paidagwgo") according to L&N 36.5.
22 tn Grk “the,” but the Greek article is used here as a possessive pronoun (ExSyn 215).