Yohanes 3:32

3:32 He testifies about what he has seen and heard, but no one accepts his testimony.

Yohanes 7:16-18

7:16 So Jesus replied, ¹  “My teaching is not from me, but from the one who sent me. ²  7:17 If anyone wants to do God’s will, ³  he will know about my teaching, whether it is from God or whether I speak from my own authority. ⁴  7:18 The person who speaks on his own authority ⁵  desires ⁶  to receive honor ⁷  for himself; the one who desires ⁸  the honor ⁹  of the one who sent him is a man of integrity, ¹⁰  and there is no unrighteousness in him.

Yohanes 8:38

8:38 I am telling you the things I have seen while with the ¹¹  Father; ¹²  as for you, ¹³  practice the things you have heard from the ¹⁴  Father!”

Yohanes 12:49

12:49 For I have not spoken from my own authority, ¹⁵  but the Father himself who sent me has commanded me ¹⁶  what I should say and what I should speak.

[7:16]  ¹ tn Grk “So Jesus answered and said to them.”

[7:16]  ² tn The phrase “the one who sent me” refers to God.

[7:17]  ³ tn Grk “his will.”

[7:17]  ⁴ tn Grk “or whether I speak from myself.”

[7:18]  ⁵ tn Grk “who speaks from himself.”

[7:18]  ⁶ tn Or “seeks.”

[7:18]  ⁷ tn Or “praise”; Grk “glory.”

[7:18]  ⁸ tn Or “seeks.”

[7:18]  ⁹ tn Or “praise”; Grk “glory.”

[7:18]  ¹⁰ tn Or “is truthful”; Grk “is true.”

[8:38]  ¹¹ 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]  ¹² tn Grk “The things which I have seen with the Father I speak about.”

[8:38]  ¹³ tn Grk “and you.”

[8:38]  ¹⁴ 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.

[12:49]  ¹⁵ tn Grk “I have not spoken from myself.”

[12:49]  ¹⁶ tn Grk “has given me commandment.”