Yohanes 6:42

6:42 and they said, “Isn’t this Jesus the son of Joseph, whose father and mother we know? How can he now say, ‘I have come down from heaven’?”

Yohanes 8:33

8:33 “We are descendants ¹  of Abraham,” they replied, ²  “and have never been anyone’s slaves! How can you say, ³  ‘You will become free’?”

Yohanes 8:39

8:39 They answered him, ⁴  “Abraham is our father!” ⁵  Jesus replied, ⁶  “If you are ⁷  Abraham’s children, you would be doing ⁸  the deeds of Abraham.

Yohanes 8:41

8:41 You people ⁹  are doing the deeds of your father.”

Then ¹⁰  they said to Jesus, ¹¹  “We were not born as a result of immorality! ¹²  We have only one Father, God himself.”

Yohanes 9:21

9:21 But we do not know how he is now able to see, nor do we know who caused him to see. ¹³  Ask him, he is a mature adult. ¹⁴  He will speak for himself.”

Yohanes 9:34

9:34 They replied, ¹⁵  “You were born completely in sinfulness, ¹⁶  and yet you presume to teach us?” ¹⁷  So they threw him out.

Yohanes 14:31

14:31 but I am doing just what the Father commanded me, so that the world may know ¹⁸  that I love the Father. ¹⁹  Get up, let us go from here.” ²⁰ 

[8:33]  ¹ tn Grk “We are the seed” (an idiom).

[8:33]  ² tn Grk “They answered to him.”

[8:33]  ³ tn Or “How is it that you say.”

[8:39]  ⁴ tn Grk “They answered and said to him.”

[8:39]  ⁵ tn Or “Our father is Abraham.”

[8:39]  ⁶ tn Grk “Jesus said to them.”

[8:39]  ⁷ 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]  ⁸ 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.”

[8:41]  ⁹ tn The word “people” is not in the Greek text, but is supplied in English to clarify the plural Greek pronoun and verb.

[8:41]  ¹⁰ tc ‡ Important and early witnesses (א B L W 070 it sy^s,p co) lack the conjunction here, while the earliest witnesses along with many others read οὖν (oun, “therefore”; Ì^66,75 C D Θ Ψ 0250 ˹³ 33 Ï). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the combined testimony of two early papyri for the conjunction is impressive, the reading seems to be a predictable scribal emendation. In particular, οὖν is frequently used with the plural of εἶπον (eipon, “they said”) in John (in this chapter alone, note vv. 13, 39, 48, 57, and possibly 52). On balance, it is probably best to consider the shorter reading as authentic, even though “Then” is virtually required in translation for English stylistic reasons. NA²⁷ has the conjunction in brackets, indicating some doubt as to its authenticity.

[8:41]  ¹¹ tn Grk “him”; the referent (Jesus) is specified in the translation for clarity.

[8:41]  ¹² sn We were not born as a result of immorality! is ironic, because Jesus’ opponents implied that it was not themselves but Jesus who had been born as a result of immoral behavior. This shows they did not know Jesus’ true origin and were not aware of the supernatural events surrounding his birth. The author does not even bother to refute the opponents’ suggestion but lets it stand, assuming his readers will know the true story.

[9:21]  ¹³ tn Grk “who opened his eyes” (an idiom referring to restoration of sight).

[9:21]  ¹⁴ tn Or “he is of age.”

[9:34]  ¹⁵ tn Grk “They answered and said to him.” This has been simplified in the translation to “They replied.”

[9:34]  ¹⁶ tn Or “From birth you have been evil.” The implication of this insult, in the context of John 9, is that the man whom Jesus caused to see had not previously adhered rigorously to all the conventional requirements of the OT law as interpreted by the Pharisees. Thus he had no right to instruct them about who Jesus was.

[9:34]  ¹⁷ tn Grk “and are you teaching us?”

[14:31]  ¹⁸ tn Or “may learn.”

[14:31]  ¹⁹ tn Grk “But so that the world may know that I love the Father, and just as the Father commanded me, thus I do.” The order of the clauses has been rearranged in the translation to conform to contemporary English style.

[14:31]  ²⁰ sn Some have understood Jesus’ statement Get up, let us go from here to mean that at this point Jesus and the disciples got up and left the room where the meal was served and began the journey to the garden of Gethsemane. If so, the rest of the Farewell Discourse took place en route. Others have pointed to this statement as one of the “seams” in the discourse, indicating that the author used preexisting sources. Both explanations are possible, but not really necessary. Jesus could simply have stood up at this point (the disciples may or may not have stood with him) to finish the discourse before finally departing (in 18:1). In any case it may be argued that Jesus refers not to a literal departure at this point, but to preparing to meet the enemy who is on the way already in the person of Judas and the soldiers with him.