Ps 2:7; Ps 45:2; Isa 7:14; Isa 40:5; Isa 53:2; Isa 60:1,2; Mt 1:16,20-23; Mt 17:1-5; Lu 1:31-35; Lu 2:7,11; Joh 1:1; Joh 1:16,17; Joh 1:18; Joh 2:11; Joh 3:16,18; Joh 11:40; Joh 12:40,41; Joh 14:9; Ac 13:33; Ro 1:3,4; Ro 9:5; 1Co 15:47; 2Co 4:4-6; 2Co 12:9; Ga 4:4; Eph 3:8,18,19; Php 2:6-8; Col 1:19; Col 2:3,9; 1Ti 1:14-16; 1Ti 3:16; Heb 1:3; Heb 1:5; Heb 2:11,14-17; Heb 5:5; Heb 10:5; 1Pe 2:4-7; 2Pe 1:17; 1Jo 1:1,2; 1Jo 4:2,3; 1Jo 4:9; 2Jo 1:7
|NET © Notes||
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.
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.
3 tn Grk “and tabernacled.”
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.
4 tn Grk “and we saw.”
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).