Mark 9:7

9:7 Then ¹  a cloud ²  overshadowed them, ³  and a voice came from the cloud, “This is my one dear Son. ⁴  Listen to him!” ⁵ 

Isaiah 55:3

55:3 Pay attention and come to me!

Listen, so you can live! ⁶ 

Then I will make an unconditional covenantal promise to ⁷  you,

just like the reliable covenantal promises I made to David. ⁸ 

John 5:25

5:25 I tell you the solemn truth, ⁹  a time ¹⁰  is coming – and is now here – when the dead will hear the voice of the Son of God, and those who hear will live.

John 10:16

10:16 I have ¹¹  other sheep that do not come from ¹²  this sheepfold. ¹³  I must bring them too, and they will listen to my voice, ¹⁴  so that ¹⁵  there will be one flock and ¹⁶  one shepherd.

John 10:27

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

[9:7]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:7]  ² sn This cloud is the cloud of God’s presence and the voice is his as well.

[9:7]  ³ tn Grk “And there came a cloud, surrounding them.”

[9:7]  ⁴ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[9:7]  ⁵ sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.

[55:3]  ⁶ tn The jussive with vav (ו) conjunctive following the imperative indicates purpose/result.

[55:3]  ⁷ tn Or “an eternal covenant with.”

[55:3]  ⁸ tn Heb “the reliable expressions of loyalty of David.” The syntactical relationship of חַסְדֵי (khasde, “expressions of loyalty”) to the preceding line is unclear. If the term is appositional to בְּרִית (bÿrit, “covenant”), then the Lord here transfers the promises of the Davidic covenant to the entire nation. Another option is to take חַסְדֵי (khasde) as an adverbial accusative and to translate “according to the reliable covenantal promises.” In this case the new covenantal arrangement proposed here is viewed as an extension or perhaps fulfillment of the Davidic promises. A third option, the one reflected in the above translation, is to take the last line as comparative. In this case the new covenant being proposed is analogous to the Davidic covenant. Verses 4-5, which compare David’s international prominence to what Israel will experience, favors this view. In all three of these interpretations, “David” is an objective genitive; he is the recipient of covenantal promises. A fourth option would be to take David as a subjective genitive and understand the line as giving the basis for the preceding promise: “Then I will make an unconditional covenantal promise to you, because of David’s faithful acts of covenantal loyalty.”

[5:25]  ⁹ tn Grk “Truly, truly, I say to you.”

[5:25]  ¹⁰ tn Grk “an hour.”

[10:16]  ¹¹ 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]  ¹² tn Or “that do not belong to”; Grk “that are not of.”

[10:16]  ¹³ 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]  ¹⁴ tn Grk “they will hear my voice.”

[10:16]  ¹⁵ tn Grk “voice, and.”

[10:16]  ¹⁶ 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.