Yohanes 1:30

1:30 This is the one about whom I said, ‘After me comes a man who is greater than I am, ¹  because he existed before me.’

Yohanes 3:11

3:11 I tell you the solemn truth, ²  we speak about what we know and testify about what we have seen, but ³  you people ⁴  do not accept our testimony. ⁵ 

Yohanes 4:22

4:22 You people ⁶  worship what you do not know. We worship what we know, because salvation is from the Jews. ⁷ 

Yohanes 4:29

4:29 “Come, see a man who told me everything I ever did. Surely he can’t be the Messiah, ⁸  can he?” ⁹ 

Yohanes 8:38

8:38 I am telling you the things I have seen while with the ¹⁰  Father; ¹¹  as for you, ¹²  practice the things you have heard from the ¹³  Father!”

Yohanes 8:40

8:40 But now you are trying ¹⁴  to kill me, a man who has told you ¹⁵  the truth I heard from God. Abraham did not do this! ¹⁶ 

[1:30]  ¹ tn Or “has a higher rank than I.”

[3:11]  ² tn Grk “Truly, truly, I say to you.”

[3:11]  ³ tn Here καί (kai) has been translated as “but” to show the contrast present in the context.

[3:11]  ⁴ tn The word “people” is not in the Greek text, but is supplied in the translation to indicate that the verb is second person plural (referring to more than Nicodemus alone).

[3:11]  ⁵ sn Note the remarkable similarity of Jesus’ testimony to the later testimony of the Apostle John himself in 1 John 1:2: “And we have seen and testify and report to you the eternal life which was with the Father and was revealed to us.” This is only one example of how thoroughly the author’s own thoughts were saturated with the words of Jesus (and also how difficult it is to distinguish the words of Jesus from the words of the author in the Fourth Gospel).

[4:22]  ⁶ tn The word “people” is not in the Greek text, but is supplied to indicate that the Greek verb translated “worship” is second person plural and thus refers to more than the woman alone.

[4:22]  ⁷ tn Or “from the Judeans.” See the note on “Jew” in v. 9.

[4:29]  ⁸ tn Grk “the Christ” (both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”). Although the Greek text reads χριστός (cristos) here, it is more consistent based on 4:25 (where Μεσσίας [Messias] is the lead term and is qualified by χριστός) to translate χριστός as “Messiah” here.

[4:29]  ⁹ tn The use of μήτι (mhti) normally presupposes a negative answer. This should not be taken as an indication that the woman did not believe, however. It may well be an example of “reverse psychology,” designed to gain a hearing for her testimony among those whose doubts about her background would obviate her claims.

[8:38]  ¹⁰ tc The first person pronoun μου (mou, “my”) may be implied, especially if ὑμῶν (Jumwn, “your”) follows the second mention of “father” in this verse (as it does in the majority of mss); no doubt this implication gave rise to the reading μου found in most witnesses (א D Θ Ψ 0250 Ë^1,13 33 Ï it sy). No pronoun here is read by Ì^66,75 B C L 070 pc. This problem cannot be isolated from the second in the verse, however. See that discussion below.

[8:38]  ¹¹ tn Grk “The things which I have seen with the Father I speak about.”

[8:38]  ¹² tn Grk “and you.”

[8:38]  ¹³ tc A few significant witnesses lack ὑμῶν (Jumwn, “your”) here (Ì^66,75 B L W 070 pc), while the majority have the pronoun (א C D Θ Ψ 0250 Ë^1,13 33 565 892 Ï al lat sy). However, these mss do not agree on the placement of the pronoun: τοῦ πατρὸς ὑμῶν ποιεῖτε (tou patro" Jumwn poieite), τῷ πατρὶ ὑμῶν (tw patri Jumwn), and τῷ πατρὶ ὑμῶν ταῦτα (tw patri Jumwn tauta) all occur. If the pronoun is read, then the devil is in view and the text should be translated as “you are practicing the things you have heard from your father.” If it is not read, then the same Father mentioned in the first part of the verse is in view. In this case, ποιεῖτε should be taken as an imperative: “you [must] practice the things you have heard from the Father.” The omission is decidedly the harder reading, both because the contrast between God and the devil is now delayed until v. 41, and because ποιεῖτε could be read as an indicative, especially since the two clauses are joined by καί (kai, “and”). Thus, the pronoun looks to be a motivated reading. In light of the better external and internal evidence the omission is preferred.

[8:40]  ¹⁴ tn Grk “seeking.”

[8:40]  ¹⁵ tn Grk “has spoken to you.”

[8:40]  ¹⁶ tn The Greek word order is emphatic: “This Abraham did not do.” The emphasis is indicated in the translation by an exclamation point.