Yohanes 8:42

8:42 Jesus replied, ¹  “If God were your Father, you would love me, for I have come from God and am now here. ²  I ³  have not come on my own initiative, ⁴  but he ⁵  sent me.

Yohanes 9:39

9:39 Jesus ⁶  said,] ⁷  “For judgment I have come into this world, so that those who do not see may gain their sight, ⁸  and the ones who see may become blind.”

Yohanes 21:22-23

21:22 Jesus replied, ⁹  “If I want him to live ¹⁰  until I come back, ¹¹  what concern is that of yours? You follow me!” 21:23 So the saying circulated ¹²  among the brothers and sisters ¹³  that this disciple was not going to die. But Jesus did not say to him that he was not going to die, but rather, “If I want him to live ¹⁴  until I come back, ¹⁵  what concern is that of yours?”

[8:42]  ¹ tn Grk “Jesus said to them.”

[8:42]  ² tn Or “I came from God and have arrived.”

[8:42]  ³ tn Grk “For I.” Here γάρ (gar) has not been translated.

[8:42]  ⁴ tn Grk “from myself.”

[8:42]  ⁵ tn Grk “that one” (referring to God).

[9:39]  ⁶ tn Grk “And Jesus.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[9:39]  ⁷ tc ‡ Some early and important witnesses (Ì⁷⁵ א* W b sa^ms ac² mf) lack the words, “He said, ‘Lord, I believe,’ and he worshiped him. Jesus said,” (vv. 38-39a). This is weighty evidence for the omission of these words. It is difficult to overstate the value of Ì⁷⁵ here, since it is the only currently available papyrus ms extant for the text of John 9:38-39. Further, א is an important and early Alexandrian witness for the omission. The versional testimony and codex W also give strong support to the omission. Nearly all other mss, however, include these words. The omission may have been occasioned by parablepsis (both vv. 37 and 39 begin with “Jesus said to him”), though it is difficult to account for such an error across such a wide variety of witnesses. On the other hand, the longer reading appears to be motivated by liturgical concerns (so R. E. Brown, John [AB], 1:375), since the verb προσκυνέω (proskunew, “I worship”) is used in John 4:20-25 of worshiping God, and again with the same sense in 12:20. If these words were authentic here, this would be the only place in John’s Gospel where Jesus is the explicit object of προσκυνέω. Even if these words are not authentic, such an omission would nevertheless hardly diminish John’s high Christology (cf. 1:1; 5:18-23; 14:6-10; 20:28), nor the implicit worship of him by Thomas (20:28). Nevertheless, a decision is difficult, and the included words may reflect a very early tradition about the blind man’s response to Jesus.

[9:39]  ⁸ tn Or “that those who do not see may see.”

[21:22]  ⁹ tn Grk “Jesus said to him.”

[21:22]  ¹⁰ tn Grk “to stay” or “to remain”; but since longevity is the issue in the context, “to live” conveys the idea more clearly.

[21:22]  ¹¹ tn The word “back” is supplied to clarify the meaning.

[21:23]  ¹² tn Grk “went out.”

[21:23]  ¹³ tn Grk “the brothers,” but here the term refers to more than just the immediate disciples of Jesus (as it does in 20:17). Here, as R. E. Brown notes (John [AB], 2:1110), it refers to Christians of the Johannine community (which would include both men and women).

[21:23]  ¹⁴ tn Grk “to stay” or “to remain”; but since longevity is the issue in the context, “to live” conveys the idea more clearly.

[21:23]  ¹⁵ tn The word “back” is supplied to clarify the meaning.