Yohanes 5:44

5:44 How can you believe, if you accept praise ¹  from one another and don’t seek the praise ²  that comes from the only God? ³ 

Yohanes 8:42

8:42 Jesus replied, ⁴  “If God were your Father, you would love me, for I have come from God and am now here. ⁵  I ⁶  have not come on my own initiative, ⁷  but he ⁸  sent me.

Yohanes 8:47

8:47 The one who belongs to ⁹  God listens and responds ¹⁰  to God’s words. You don’t listen and respond, ¹¹  because you don’t belong to God.” ¹² 

Yohanes 8:55

8:55 Yet ¹³  you do not know him, but I know him. If I were to say that I do not know him, ¹⁴  I would be a liar like you. But I do know him, and I obey ¹⁵  his teaching. ¹⁶ 

Yohanes 15:23-24

15:23 The one who hates me hates my Father too. 15:24 If I had not performed ¹⁷  among them the miraculous deeds ¹⁸  that no one else did, they would not be guilty of sin. ¹⁹  But now they have seen the deeds ²⁰  and have hated both me and my Father. ²¹ 

[5:44]  ¹ tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).

[5:44]  ² tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).

[5:44]  ³ tc Several early and important witnesses (Ì^66,75 B W a b sa) lack θεοῦ (qeou, “God”) here, thus reading “the only one,” while most of the rest of the tradition, including some important mss, has the name ({א A D L Θ Ψ 33 Ï}). Internally, it could be argued that the name of God was not used here, in keeping with the NT practice of suppressing the name of God at times for rhetorical effect, drawing the reader inexorably to the conclusion that the one being spoken of is God himself. On the other hand, never is ὁ μόνος (Jo mono") used absolutely in the NT (i.e., without a noun or substantive with it), and always the subject of the adjunct is God (cf. Matt 24:36; John 17:3; 1 Tim 6:16). What then is to explain the shorter reading? In uncial script, with θεοῦ written as a nomen sacrum, envisioning accidental omission of the name by way of homoioteleuton requires little imagination, largely because of the succession of words ending in -ου: toumonouqMuou. It is thus preferable to retain the word in the text.

[8:42]  ⁴ tn Grk “Jesus said to them.”

[8:42]  ⁵ tn Or “I came from God and have arrived.”

[8:42]  ⁶ tn Grk “For I.” Here γάρ (gar) has not been translated.

[8:42]  ⁷ tn Grk “from myself.”

[8:42]  ⁸ tn Grk “that one” (referring to God).

[8:47]  ⁹ tn Grk “who is of.”

[8:47]  ¹⁰ tn Grk “to God hears” (in the sense of listening to something and responding to it).

[8:47]  ¹¹ tn Grk “you do not hear” (in the sense of listening to something and responding to it).

[8:47]  ¹² tn Grk “you are not of God.”

[8:55]  ¹³ tn Here καί (kai) has been translated as “Yet” to indicate the contrast present in the context.

[8:55]  ¹⁴ tn Grk “If I say, ‘I do not know him.’”

[8:55]  ¹⁵ tn Grk “I keep.”

[8:55]  ¹⁶ tn Grk “his word.”

[15:24]  ¹⁷ tn Or “If I had not done.”

[15:24]  ¹⁸ tn Grk “the works.”

[15:24]  ¹⁹ tn Grk “they would not have sin” (an idiom).

[15:24]  ²⁰ tn The words “the deeds” are supplied to clarify from context what was seen. Direct objects in Greek were often omitted when clear from the context.

[15:24]  ²¹ tn Or “But now they have both seen and hated both me and my Father.” It is possible to understand both the “seeing” and the “hating” to refer to both Jesus and the Father, but this has the world “seeing” the Father, which seems alien to the Johannine Jesus. (Some point out John 14:9 as an example, but this is addressed to the disciples, not to the world.) It is more likely that the “seeing” refers to the miraculous deeds mentioned in the first half of the verse. Such an understanding of the first “both – and” construction is apparently supported by BDF §444.3.