Yohanes 5:36

5:36 “But I have a testimony greater than that from John. For the deeds ¹  that the Father has assigned me to complete – the deeds ²  I am now doing – testify about me that the Father has sent me.

Yohanes 10:3

10:3 The doorkeeper ³  opens the door ⁴  for him, ⁵  and the sheep hear his voice. He ⁶  calls his own sheep by name and leads them out. ⁷ 

Yohanes 10:12

10:12 The hired hand, ⁸  who is not a shepherd and does not own sheep, sees the wolf coming and abandons ⁹  the sheep and runs away. ¹⁰  So the wolf attacks ¹¹  the sheep and scatters them.

Yohanes 10:27-28

10:27 My sheep listen to my voice, and I know them, and they follow me. 10:28 I give ¹²  them eternal life, and they will never perish; ¹³  no one will snatch ¹⁴  them from my hand.

Yohanes 13:17

13:17 If you understand ¹⁵  these things, you will be blessed if you do them.

Yohanes 14:11

14:11 Believe me that I am in the Father, and the Father is in me, but if you do not believe me, ¹⁶  believe because of the miraculous deeds ¹⁷  themselves.

Yohanes 15:6

15:6 If anyone does not remain ¹⁸  in me, he is thrown out like a branch, and dries up; and such branches are gathered up and thrown into the fire, ¹⁹  and are burned up. ²⁰ 

[5:36]  ¹ tn Or “works.”

[5:36]  ² tn Grk “complete, which I am now doing”; the referent of the relative pronoun has been specified by repeating “deeds” from the previous clause.

[10:3]  ³ 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]  ⁴ 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]  ⁵ tn Grk “For this one.”

[10:3]  ⁶ 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]  ⁷ 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.

[10:12]  ⁸ sn Jesus contrasts the behavior of the shepherd with that of the hired hand. This is a worker who is simply paid to do a job; he has no other interest in the sheep and is certainly not about to risk his life for them. When they are threatened, he simply runs away.

[10:12]  ⁹ tn Grk “leaves.”

[10:12]  ¹⁰ tn Or “flees.”

[10:12]  ¹¹ tn Or “seizes.” The more traditional rendering, “snatches,” has the idea of seizing something by force and carrying it off, which is certainly possible here. However, in the sequence in John 10:12, this action precedes the scattering of the flock of sheep, so “attacks” is preferable.

[10:28]  ¹² tn Grk “And I give.”

[10:28]  ¹³ tn Or “will never die” or “will never be lost.”

[10:28]  ¹⁴ tn Or “no one will seize.”

[13:17]  ¹⁵ tn Grk “If you know.”

[14:11]  ¹⁶ tn The phrase “but if you do not believe me” contains an ellipsis; the Greek text reads Grk “but if not.” The ellipsis has been filled out (“but if [you do] not [believe me]…”) for the benefit of the modern English reader.

[14:11]  ¹⁷ tn Grk “because of the works.”

[14:11]  sn In the context of a proof or basis for belief, Jesus is referring to the miraculous deeds (signs) he has performed in the presence of the disciples.

[15:6]  ¹⁸ tn Or “reside.”

[15:6]  ¹⁹ sn Such branches are gathered up and thrown into the fire. The author does not tell who it is who does the gathering and throwing into the fire. Although some claim that realized eschatology is so prevalent in the Fourth Gospel that no references to final eschatology appear at all, the fate of these branches seems to point to the opposite. The imagery is almost certainly that of eschatological judgment, and recalls some of the OT vine imagery which involves divine rejection and judgment of disobedient Israel (Ezek 15:4-6, 19:12).

[15:6]  ²⁰ tn Grk “they gather them up and throw them into the fire, and they are burned.”