Yohanes 6:36

6:36 But I told you ¹  that you have seen me ²  and still do not believe.

Yohanes 6:61

6:61 When Jesus was aware ³  that his disciples were complaining ⁴  about this, he said to them, “Does this cause you to be offended? ⁵ 

Yohanes 5:42

5:42 but I know you, that you do not have the love of God ⁶  within you.

Yohanes 8:23

8:23 Jesus replied, ⁷  “You people ⁸  are from below; I am from above. You people are from this world; I am not from this world.

Yohanes 8:38-47

8:38 I am telling you the things I have seen while with the ⁹  Father; ¹⁰  as for you, ¹¹  practice the things you have heard from the ¹²  Father!”

8:39 They answered him, ¹³  “Abraham is our father!” ¹⁴  Jesus replied, ¹⁵  “If you are ¹⁶  Abraham’s children, you would be doing ¹⁷  the deeds of Abraham. 8:40 But now you are trying ¹⁸  to kill me, a man who has told you ¹⁹  the truth I heard from God. Abraham did not do this! ²⁰  8:41 You people ²¹  are doing the deeds of your father.”

Then ²²  they said to Jesus, ²³  “We were not born as a result of immorality! ²⁴  We have only one Father, God himself.” 8:42 Jesus replied, ²⁵  “If God were your Father, you would love me, for I have come from God and am now here. ²⁶  I ²⁷  have not come on my own initiative, ²⁸  but he ²⁹  sent me. 8:43 Why don’t you understand what I am saying? It is because you cannot accept ³⁰  my teaching. ³¹  8:44 You people ³²  are from ³³  your father the devil, and you want to do what your father desires. ³⁴  He ³⁵  was a murderer from the beginning, and does not uphold the truth, ³⁶  because there is no truth in him. Whenever he lies, ³⁷  he speaks according to his own nature, ³⁸  because he is a liar and the father of lies. ³⁹  8:45 But because I am telling you ⁴⁰  the truth, you do not believe me. 8:46 Who among you can prove me guilty ⁴¹  of any sin? ⁴²  If I am telling you ⁴³  the truth, why don’t you believe me? 8:47 The one who belongs to ⁴⁴  God listens and responds ⁴⁵  to God’s words. You don’t listen and respond, ⁴⁶  because you don’t belong to God.” ⁴⁷ 

Yohanes 8:55

8:55 Yet ⁴⁸  you do not know him, but I know him. If I were to say that I do not know him, ⁴⁹  I would be a liar like you. But I do know him, and I obey ⁵⁰  his teaching. ⁵¹ 

Yohanes 10:26

10:26 But you refuse to believe because you are not my sheep.

Yohanes 13:10

13:10 Jesus replied, ⁵²  “The one who has bathed needs only to wash his feet, ⁵³  but is completely ⁵⁴  clean. ⁵⁵  And you disciples ⁵⁶  are clean, but not every one of you.”

Yohanes 13:18-21

The Announcement of Jesus’ Betrayal

13:18 “What I am saying does not refer to all of you. I know the ones I have chosen. But this is to fulfill the scripture, ⁵⁷  ‘The one who eats my bread ⁵⁸  has turned against me.’ ⁵⁹  13:19 I am telling you this now, ⁶⁰  before it happens, so that when it happens you may believe ⁶¹  that I am he. ⁶²  13:20 I tell you the solemn truth, ⁶³  whoever accepts ⁶⁴  the one I send accepts me, and whoever accepts me accepts the one who sent me.” ⁶⁵ 

13:21 When he had said these things, Jesus was greatly distressed ⁶⁶  in spirit, and testified, ⁶⁷  “I tell you the solemn truth, ⁶⁸  one of you will betray me.” ⁶⁹ 

[6:36]  ¹ tn Grk “But I said to you.”

[6:36]  ² tc A few witnesses lack με (me, “me”; א A a b e q sy^s,c), while the rest of the tradition has the word (Ì^66,75vid rell). It is possible that the mss that lack the pronoun preserve the original wording here, with the rest of the witnesses adding the pronoun for clarity’s sake. This likelihood increases since the object is not required in Greek. Without it, however, ambiguity increases: The referent could be “me” or it could be “signs,” reaching back to vv. 26 and 30. However, the oblique form of ἐγώ (egw, the first person personal pronoun) occurs some two dozen times in this chapter alone, yet it vacillates between the emphatic form and the unemphatic form. Although generally the unemphatic form is used with verbs, there are several exceptions to this in John (cf. 8:12; 12:26, 45, 48; 13:20; 14:9). If the pronoun is a later addition here, one wonders why it is so consistently the unemphatic form in the mss. Further, that two unrelated Greek witnesses lack this small word could easily be due to accidental deletion. Finally, the date and diversity of the witnesses for the pronoun are so weighty that it is likely to be authentic and should thus be retained in the text.

[6:61]  ³ tn Grk “When Jesus knew within himself.”

[6:61]  ⁴ tn Or “were grumbling.”

[6:61]  ⁵ tn Or “Does this cause you to no longer believe?” (Grk “cause you to stumble?”)

[6:61]  sn Does this cause you to be offended? It became apparent to some of Jesus’ followers at this point that there would be a cost involved in following him. They had taken offense at some of Jesus’ teaching (perhaps the graphic imagery of “eating his flesh” and “drinking his blood,” and Jesus now warned them that if they thought this was a problem, there was an even worse cause for stumbling in store: his upcoming crucifixion (John 6:61b-62). Jesus asked, in effect, “Has what I just taught caused you to stumble? What will you do, then, if you see the Son of Man ascending where he was before?” This ascent is to be accomplished through the cross; for John, Jesus’ departure from this world and his return to the Father form one continual movement from cross to resurrection to ascension.

[5:42]  ⁶ tn The genitive in the phrase τὴν ἀγάπην τοῦ θεοῦ (thn agaphn tou qeou, “the love of God”) could be translated as either a subjective genitive (“God’s love”) or an objective genitive (“love for God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, the emphasis would be on the love God gives which in turn produces love for him, but Jesus’ opponents are lacking any such love inside them.

[8:23]  ⁷ tn Grk “And he said to them.”

[8:23]  ⁸ tn The word “people” is supplied in English to clarify the plural Greek pronoun and verb.

[8:38]  ⁹ tc The first person pronoun μου (mou, “my”) may be implied, especially if ὑμῶν (Jumwn, “your”) follows the second mention of “father” in this verse (as it does in the majority of mss); no doubt this implication gave rise to the reading μου found in most witnesses (א D Θ Ψ 0250 Ë^1,13 33 Ï it sy). No pronoun here is read by Ì^66,75 B C L 070 pc. This problem cannot be isolated from the second in the verse, however. See that discussion below.

[8:38]  ¹⁰ tn Grk “The things which I have seen with the Father I speak about.”

[8:38]  ¹¹ tn Grk “and you.”

[8:38]  ¹² tc A few significant witnesses lack ὑμῶν (Jumwn, “your”) here (Ì^66,75 B L W 070 pc), while the majority have the pronoun (א C D Θ Ψ 0250 Ë^1,13 33 565 892 Ï al lat sy). However, these mss do not agree on the placement of the pronoun: τοῦ πατρὸς ὑμῶν ποιεῖτε (tou patro" Jumwn poieite), τῷ πατρὶ ὑμῶν (tw patri Jumwn), and τῷ πατρὶ ὑμῶν ταῦτα (tw patri Jumwn tauta) all occur. If the pronoun is read, then the devil is in view and the text should be translated as “you are practicing the things you have heard from your father.” If it is not read, then the same Father mentioned in the first part of the verse is in view. In this case, ποιεῖτε should be taken as an imperative: “you [must] practice the things you have heard from the Father.” The omission is decidedly the harder reading, both because the contrast between God and the devil is now delayed until v. 41, and because ποιεῖτε could be read as an indicative, especially since the two clauses are joined by καί (kai, “and”). Thus, the pronoun looks to be a motivated reading. In light of the better external and internal evidence the omission is preferred.

[8:39]  ¹³ tn Grk “They answered and said to him.”

[8:39]  ¹⁴ tn Or “Our father is Abraham.”

[8:39]  ¹⁵ tn Grk “Jesus said to them.”

[8:39]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn Grk “seeking.”

[8:40]  ¹⁹ tn Grk “has spoken to you.”

[8:40]  ²⁰ tn The Greek word order is emphatic: “This Abraham did not do.” The emphasis is indicated in the translation by an exclamation point.

[8:41]  ²¹ 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]  ²² 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]  ²³ tn Grk “him”; the referent (Jesus) is specified in the translation for clarity.

[8:41]  ²⁴ 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.

[8:42]  ²⁵ tn Grk “Jesus said to them.”

[8:42]  ²⁶ tn Or “I came from God and have arrived.”

[8:42]  ²⁷ tn Grk “For I.” Here γάρ (gar) has not been translated.

[8:42]  ²⁸ tn Grk “from myself.”

[8:42]  ²⁹ tn Grk “that one” (referring to God).

[8:43]  ³⁰ tn Grk “you cannot hear,” but this is not a reference to deafness, but rather hearing in the sense of listening to something and responding to it.

[8:43]  ³¹ tn Grk “my word.”

[8:44]  ³² tn The word “people” is supplied in the translation to clarify that the Greek pronoun and verb are plural.

[8:44]  ³³ tn Many translations read “You are of your father the devil” (KJV, ASV, RSV, NASB) or “You belong to your father, the devil” (NIV), but the Greek preposition ἐκ (ek) emphasizes the idea of source or origin. Jesus said his opponents were the devil’s very offspring (a statement which would certainly infuriate them).

[8:44]  ³⁴ tn Grk “the desires of your father you want to do.”

[8:44]  ³⁵ tn Grk “That one” (referring to the devil).

[8:44]  ³⁶ tn Grk “he does not stand in the truth” (in the sense of maintaining, upholding, or accepting the validity of it).

[8:44]  ³⁷ tn Grk “Whenever he speaks the lie.”

[8:44]  ³⁸ tn Grk “he speaks from his own.”

[8:44]  ³⁹ tn Grk “because he is a liar and the father of it.”

[8:45]  ⁴⁰ tn Or “because I tell you.”

[8:46]  ⁴¹ tn Or “can convict me.”

[8:46]  ⁴² tn Or “of having sinned”; Grk “of sin.”

[8:46]  ⁴³ tn Or “if I tell you.”

[8:47]  ⁴⁴ tn Grk “who is of.”

[8:47]  ⁴⁵ tn Grk “to God hears” (in the sense of listening to something and responding to it).

[8:47]  ⁴⁶ tn Grk “you do not hear” (in the sense of listening to something and responding to it).

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

[8:55]  ⁴⁸ tn Here καί (kai) has been translated as “Yet” to indicate the contrast present in the context.

[8:55]  ⁴⁹ tn Grk “If I say, ‘I do not know him.’”

[8:55]  ⁵⁰ tn Grk “I keep.”

[8:55]  ⁵¹ tn Grk “his word.”

[13:10]  ⁵² tn Grk “Jesus said to him.”

[13:10]  ⁵³ tn Grk “has no need except to wash his feet.”

[13:10]  ⁵⁴ tn Or “entirely.”

[13:10]  ⁵⁵ sn The one who has bathed needs only to wash his feet. A common understanding is that the “bath” Jesus referred to is the initial cleansing from sin, which necessitates only “lesser, partial” cleansings from sins after conversion. This makes a fine illustration from a homiletic standpoint, but is it the meaning of the passage? This seems highly doubtful. Jesus stated that the disciples were completely clean except for Judas (vv. 10b, 11). What they needed was to have their feet washed by Jesus. In the broader context of the Fourth Gospel, the significance of the foot-washing seems to point not just to an example of humble service (as most understand it), but something more – Jesus’ self-sacrificial death on the cross. If this is correct, then the foot-washing which they needed to undergo represented their acceptance of this act of self-sacrifice on the part of their master. This makes Peter’s initial abhorrence of the act of humiliation by his master all the more significant in context; it also explains Jesus’ seemingly harsh reply to Peter (above, v. 8; compare Matt 16:21-23 where Jesus says to Peter, “Get behind me, Satan”).

[13:10]  ⁵⁶ tn The word “disciples” is supplied in English to clarify the plural Greek pronoun and verb. Peter is not the only one Jesus is addressing here.

[13:18]  ⁵⁷ tn Grk “But so that the scripture may be fulfilled.”

[13:18]  ⁵⁸ tn Or “The one who shares my food.”

[13:18]  ⁵⁹ tn Or “has become my enemy”; Grk “has lifted up his heel against me.” The phrase “to lift up one’s heel against someone” reads literally in the Hebrew of Ps 41 “has made his heel great against me.” There have been numerous interpretations of this phrase, but most likely it is an idiom meaning “has given me a great fall,” “has taken cruel advantage of me,” or “has walked out on me.” Whatever the exact meaning of the idiom, it clearly speaks of betrayal by a close associate. See E. F. F. Bishop, “‘He that eateth bread with me hath lifted up his heel against me’ – Jn xiii.18 (Ps xli.9),” ExpTim 70 (1958-59): 331-33.

[13:18]  sn A quotation from Ps 41:9.

[13:19]  ⁶⁰ tn Or (perhaps) “I am certainly telling you this.” According to BDF §12.3 ἀπ᾿ ἄρτι (ap’ arti) should be read as ἀπαρτί (aparti), meaning “exactly, certainly.”

[13:19]  ⁶¹ tn Grk “so that you may believe.”

[13:19]  ⁶² tn Grk “that I am.” R. E. Brown (John [AB], 2:555) argues for a nonpredicated ἐγώ εἰμι (egw eimi) here, but this is far from certain.

[13:20]  ⁶³ tn Grk “Truly, truly, I say to you.”

[13:20]  ⁶⁴ tn Or “receives,” and so throughout this verse.

[13:20]  ⁶⁵ sn The one who sent me refers to God.

[13:21]  ⁶⁶ tn Or “greatly troubled.”

[13:21]  ⁶⁷ tn Grk “and testified and said.”

[13:21]  ⁶⁸ tn Grk “Truly, truly, I say to you.”

[13:21]  ⁶⁹ tn Or “will hand me over.”