Ayub 36:4

36:4 For in truth, my words are not false;

it is one complete ¹  in knowledge

who is with you.

Yohanes 1:17

1:17 For the law was given through Moses, but ²  grace and truth came about through Jesus Christ.

Yohanes 8:14

8:14 Jesus answered, ³  “Even if I testify about myself, my testimony is true, because I know where I came from and where I am going. But you people ⁴  do not know where I came from or where I am going. ⁵ 

Yohanes 8:45-46

8:45 But because I am telling you ⁶  the truth, you do not believe me. 8:46 Who among you can prove me guilty ⁷  of any sin? ⁸  If I am telling you ⁹  the truth, why don’t you believe me?

Yohanes 14:6

14:6 Jesus replied, ¹⁰  “I am the way, and the truth, and the life. ¹¹  No one comes to the Father except through me.

Yohanes 17:17

17:17 Set them apart ¹²  in the truth; your word is truth.

Yohanes 18:37

18:37 Then Pilate said, ¹³  “So you are a king!” Jesus replied, “You say that I am a king. For this reason I was born, and for this reason I came into the world – to testify to the truth. Everyone who belongs to the truth listens to ¹⁴  my voice.”

Wahyu 3:14

To the Church in Laodicea

3:14 “To ¹⁵  the angel of the church in Laodicea write the following: ¹⁶ 

“This is the solemn pronouncement of ¹⁷  the Amen, the faithful and true witness, the originator ¹⁸  of God’s creation:

[36:4]  ¹ tn The word is תְּמִים (tÿmim), often translated “perfect.” It is the same word used of Job in 2:3. Elihu is either a complete stranger to modesty or is confident regarding the knowledge that he believes God has revealed to him for this situation. See the note on the heading before 32:1.

[1:17]  ² tn “But” is not in the Greek text, but has been supplied to indicate the implied contrast between the Mosaic law and grace through Jesus Christ. John 1:17 seems to indicate clearly that the Old Covenant (Sinai) was being contrasted with the New. In Jewish sources the Law was regarded as a gift from God (Josephus, Ant. 3.8.10 [3.223]; Pirqe Avot 1.1; Sifre Deut 31:4 §305). Further information can be found in T. F. Glasson, Moses in the Fourth Gospel (SBT).

[8:14]  ³ tn Grk “Jesus answered and said to them.”

[8:14]  ⁴ tn The word “people” is supplied in the translation to indicate that the pronoun (“you”) and verb (“do not know”) in Greek are plural.

[8:14]  ⁵ sn You people do not know where I came from or where I am going. The ignorance of the religious authorities regarding Jesus’ origin works on two levels at once: First, they thought Jesus came from Galilee (although he really came from Bethlehem in Judea) and second, they did not know that he came from heaven (from the Father), and this is where he would return. See further John 7:52.

[8:45]  ⁶ tn Or “because I tell you.”

[8:46]  ⁷ tn Or “can convict me.”

[8:46]  ⁸ tn Or “of having sinned”; Grk “of sin.”

[8:46]  ⁹ tn Or “if I tell you.”

[14:6]  ¹⁰ tn Grk “Jesus said to him.”

[14:6]  ¹¹ tn Or “I am the way, even the truth and the life.”

[17:17]  ¹² tn Or “Consecrate them” or “Sanctify them.”

[17:17]  sn The Greek word translated set…apart (ἁγιάζω, Jagiazw) is used here in its normal sense of being dedicated, consecrated, or set apart. The sphere in which the disciples are to be set apart is in the truth. In 3:21 the idea of “practicing” (Grk “doing”) the truth was introduced; in 8:32 Jesus told some of his hearers that if they continued in his word they would truly be his disciples, and would know the truth, and the truth would make them free. These disciples who are with Jesus now for the Farewell Discourse have continued in his word (except for Judas Iscariot, who has departed), and they do know the truth about who Jesus is and why he has come into the world (17:8). Thus Jesus can ask the Father to set them apart in this truth as he himself is set apart, so that they might carry on his mission in the world after his departure (note the following verse).

[18:37]  ¹³ tn Grk “said to him.”

[18:37]  ¹⁴ tn Or “obeys”; Grk “hears.”

[3:14]  ¹⁵ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:14]  ¹⁶ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[3:14]  ¹⁷ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[3:14]  sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.

[3:14]  ¹⁸ tn Or “the beginning of God’s creation”; or “the ruler of God’s creation.” From a linguistic standpoint all three meanings for ἀρχή (arch) are possible. The term is well attested in both LXX (Gen 40:13, 21; 41:13) and intertestamental Jewish literature (2 Macc 4:10, 50) as meaning “ruler, authority” (BDAG 138 s.v. 6). Some have connected this passage to Paul’s statements in Col 1:15, 18 which describe Christ as ἀρχή and πρωτότοκος (prwtotoko"; e.g., see R. H. Mounce, Revelation [NICNT], 124) but the term ἀρχή has been understood as either “beginning” or “ruler” in that passage as well. The most compelling connection is to be found in the prologue to John’s Gospel (1:2-4) where the λόγος (logos) is said to be “in the beginning (ἀρχή) with God,” a temporal reference connected with creation, and then v. 3 states that “all things were made through him.” The connection with the original creation suggests the meaning “originator” for ἀρχή here. BDAG 138 s.v. 3 gives the meaning “the first cause” for the word in Rev 3:14, a term that is too philosophical for the general reader, so the translation “originator” was used instead. BDAG also notes, “but the mng. beginning = ‘first created’ is linguistically probable (s. above 1b and Job 40:19; also CBurney, Christ as the ᾿Αρχή of Creation: JTS 27, 1926, 160-77).” Such a meaning is unlikely here, however, since the connections described above are much more probable.