Yohanes 4:1

Departure From Judea

4:1 Now when Jesus ¹  knew that the Pharisees ²  had heard that he ³  was winning ⁴  and baptizing more disciples than John

Yohanes 5:43

5:43 I have come in my Father’s name, and you do not accept ⁵  me. If someone else comes in his own name, you will accept ⁶  him.

Yohanes 5:45

5:45 “Do not suppose that I will accuse you before the Father. The one who accuses you is Moses, in whom you have placed your hope. ⁷ 

Yohanes 6:63

6:63 The Spirit is the one who gives life; human nature is of no help! ⁸  The words that I have spoken to you are spirit and are life. ⁹ 

Yohanes 8:39-40

8:39 They answered him, ¹⁰  “Abraham is our father!” ¹¹  Jesus replied, ¹²  “If you are ¹³  Abraham’s children, you would be doing ¹⁴  the deeds of Abraham. 8:40 But now you are trying ¹⁵  to kill me, a man who has told you ¹⁶  the truth I heard from God. Abraham did not do this! ¹⁷ 

Yohanes 9:24

9:24 Then they summoned ¹⁸  the man who used to be blind ¹⁹  a second time and said to him, “Promise before God to tell the truth. ²⁰  We know that this man ²¹  is a sinner.”

Yohanes 12:29

12:29 The crowd that stood there and heard the voice ²²  said that it had thundered. Others said that an angel had spoken to him. ²³ 

Yohanes 12:34

12:34 Then the crowd responded, ²⁴  “We have heard from the law that the Christ ²⁵  will remain forever. ²⁶  How ²⁷  can you say, ‘The Son of Man must be lifted up’? Who is this Son of Man?”

Yohanes 18:35

18:35 Pilate answered, “I am not a Jew, am I? ²⁸  Your own people ²⁹  and your chief priests handed you over ³⁰  to me. What have you done?”

[4:1]  ¹ tc Several early and important witnesses, along with the majority of later ones (Ì^66c,75 A B C L W^s Ψ 083 ˹³ 33 Ï sa), have κύριος (kurio", “Lord”) here instead of ᾿Ιησοῦς (Ihsou", “Jesus”). As significant as this external support is, the internal evidence seems to be on the side of ᾿Ιησοῦς. “Jesus” is mentioned two more times in the first two verses of chapter four in a way that is stylistically awkward (so much so that the translation has substituted the pronoun for the first one; see tn note below). This seems to be sufficient reason to motivate scribes to change the wording to κύριος. Further, the reading ᾿Ιησοῦς is not without decent support, though admittedly not as strong as that for κύριος (Ì^66* א D Θ 086 ˹ 565 1241 al lat bo). On the other hand, this Gospel speaks of Jesus as Lord in the evangelist’s narrative descriptions elsewhere only in 11:2; 20:18, 20; 21:12; and probably 6:23, preferring ᾿Ιησοῦς most of the time. This fact could be used to argue that scribes, acquainted with John’s style, changed κύριος to ᾿Ιησοῦς. But the immediate context generally is weighed more heavily than an author’s style. It is possible that neither word was in the original text and scribes supplied what they thought most appropriate (see TCGNT 176). But without ms evidence to this effect coupled with the harder reading ᾿Ιησοῦς, this conjecture must remain doubtful. All in all, it is best to regard ᾿Ιησοῦς as the original reading here.

[4:1]  ² sn See the note on Pharisees in 1:24.

[4:1]  ³ tn Grk “Jesus”; the repetition of the proper name is somewhat redundant in English (see the beginning of the verse) and so the pronoun (“he”) has been substituted here.

[4:1]  ⁴ tn Grk “was making.”

[5:43]  ⁵ tn Or “you do not receive.”

[5:43]  ⁶ tn Or “you will receive.”

[5:45]  ⁷ sn The final condemnation will come from Moses himself – again ironic, since Moses is the very one the Jewish authorities have trusted in (placed your hope). This is again ironic if it is occurring at Pentecost, which at this time was being celebrated as the occasion of the giving of the Torah to Moses on Mt. Sinai. There is evidence that some Jews of the 1st century looked on Moses as their intercessor at the final judgment (see W. A. Meeks, The Prophet King [NovTSup], 161). This would mean the statement Moses, in whom you have placed your hope should be taken literally and relates directly to Jesus’ statements about the final judgment in John 5:28-29.

[6:63]  ⁸ tn Grk “the flesh counts for nothing.”

[6:63]  ⁹ tn Or “are spirit-giving and life-producing.”

[8:39]  ¹⁰ tn Grk “They answered and said to him.”

[8:39]  ¹¹ tn Or “Our father is Abraham.”

[8:39]  ¹² tn Grk “Jesus said to them.”

[8:39]  ¹³ tc Although most mss (C W Θ Ψ 0250 Ë^1,13 33 Ï) have the imperfect ἦτε (hte, “you were”) here, making this sentence a proper second class condition, the harder reading, ἐστε (este, “you are”), is found in the better witnesses (Ì^66,75 א B D L 070 pc lat).

[8:39]  ¹⁴ tc Some important mss (Ì⁶⁶ B* [700]) have the present imperative ποιεῖτε (poieite) here: “If you are Abraham’s children, then do,” while many others (א² C K L N Δ Ψ Ë^1,13 33 565 579 892 pm) add the contingent particle ἄν (an) to ἐποιεῖτε (epoieite) making it a more proper second class condition by Attic standards. The simple ἐποιεῖτε without the ἄν is the hardest reading, and is found in some excellent witnesses (Ì⁷⁵ א* B² D W Γ Θ 070 0250 1424 pm).

[8:39]  tn Or “you would do.”

[8:40]  ¹⁵ tn Grk “seeking.”

[8:40]  ¹⁶ tn Grk “has spoken to you.”

[8:40]  ¹⁷ tn The Greek word order is emphatic: “This Abraham did not do.” The emphasis is indicated in the translation by an exclamation point.

[9:24]  ¹⁸ tn Grk “they called.”

[9:24]  ¹⁹ tn Grk “who was blind.”

[9:24]  ²⁰ tn Grk “Give glory to God” (an idiomatic formula used in placing someone under oath to tell the truth).

[9:24]  ²¹ tn The phrase “this man” is a reference to Jesus.

[12:29]  ²² tn “The voice” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[12:29]  ²³ tn Grk “Others said, “An angel has spoken to him.” The direct discourse in the second half of v. 29 was converted to indirect discourse in the translation to maintain the parallelism with the first half of the verse, which is better in keeping with English style.

[12:34]  ²⁴ tn Grk “Then the crowd answered him.”

[12:34]  ²⁵ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[12:34]  sn See the note on Christ in 1:20.

[12:34]  ²⁶ tn Probably an allusion to Ps 89:35-37. It is difficult to pinpoint the passage in the Mosaic law to which the crowd refers. The ones most often suggested are Ps 89:36-37, Ps 110:4, Isa 9:7, Ezek 37:25, and Dan 7:14. None of these passages are in the Pentateuch per se, but “law” could in common usage refer to the entire OT (compare Jesus’ use in John 10:34). Of the passages mentioned, Ps 89:36-37 is the most likely candidate. This verse speaks of David’s “seed” remaining forever. Later in the same psalm, v. 51 speaks of the “anointed” (Messiah), and the psalm was interpreted messianically in both the NT (Acts 13:22, Rev 1:5, 3:14) and in the rabbinic literature (Genesis Rabbah 97).

[12:34]  ²⁷ tn Grk “And how”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.

[18:35]  ²⁸ sn Many have seen in Pilate’s reply “I am not a Jew, am I?” the Roman contempt for the Jewish people. Some of that may indeed be present, but strictly speaking, all Pilate affirms is that he, as a Roman, has no firsthand knowledge of Jewish custom or belief. What he knows of Jesus must have come from the Jewish authorities. They are the ones (your own people and your chief priests) who have handed Jesus over to Pilate.

[18:35]  ²⁹ tn Or “your own nation.”

[18:35]  ³⁰ tn Or “delivered you over.”