John 1:41

1:41 He first ¹  found his own brother Simon and told him, “We have found the Messiah!” ²  (which is translated Christ). ³ 

John 10:3-4

10:3 The doorkeeper ⁴  opens the door ⁵  for him, ⁶  and the sheep hear his voice. He ⁷  calls his own sheep by name and leads them out. ⁸  10:4 When he has brought all his own sheep ⁹  out, he goes ahead of them, and the sheep follow him because they recognize ¹⁰  his voice.

John 19:27

19:27 He then said to his disciple, “Look, here is your mother!” From that very time ¹¹  the disciple took her into his own home.

[1:41]  ¹ tc Most witnesses (א* L W^s Ï) read πρῶτος (prwtos) here instead of πρῶτον (prwton). The former reading would be a predicate adjective and suggest that Andrew “was the first” person to proselytize another regarding Jesus. The reading preferred, however, is the neuter πρῶτον, used as an adverb (BDAG 893 s.v. πρῶτος 1.a.β.), and it suggests that the first thing that Andrew did was to proselytize Peter. The evidence for this reading is early and weighty: Ì^66,75 א² A B Θ Ψ 083 Ë^1,13 892 al lat.

[1:41]  ² sn Naturally part of Andrew’s concept of the Messiah would have been learned from John the Baptist (v. 40). However, there were a number of different messianic expectations in 1st century Palestine (see the note on “Who are you?” in v. 19), and it would be wrong to assume that what Andrew meant here is the same thing the author means in the purpose statement at the end of the Fourth Gospel, 20:31. The issue here is not whether the disciples’ initial faith in Jesus as Messiah was genuine or not, but whether their concept of who Jesus was grew and developed progressively as they spent time following him, until finally after his resurrection it is affirmed in the climactic statement of John’s Gospel, the affirmation of Thomas in 20:28.

[1:41]  ³ tn Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “the one who has been anointed.”

[10:3]  ⁴ tn Or “porter” (British English).

[10:3]  ⁵ 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]  ⁶ tn Grk “For this one.”

[10:3]  ⁷ 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]  ⁸ 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.

[10:4]  ⁷ tn The word “sheep” is not in the Greek text, but is implied.

[10:4]  ⁸ tn Grk “because they know.”

[19:27]  ¹⁰ tn Grk “from that very hour.”