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 7:8

7:8 You go up ⁴  to the feast yourselves. I am not going up to this feast ⁵  because my time ⁶  has not yet fully arrived.” ⁷ 

Yohanes 17:13

17:13 But now I am coming to you, and I am saying these things in the world, so they may experience ⁸  my joy completed ⁹  in themselves.

[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.

[7:8]  ⁴ sn One always speaks of “going up” to Jerusalem in Jewish idiom, even though in western thought it is more common to speak of south as “down” (Jerusalem lies south of Galilee). The reason for the idiom is that Jerusalem was identified with Mount Zion in the OT, so that altitude was the issue.

[7:8]  ⁵ tc Most mss (Ì^66,75 B L T W Θ Ψ 070 0105 0250 Ë^1,13 Ï sa), including most of the better witnesses, have “not yet” (οὔπω, oupw) here. Those with the reading οὐκ are not as impressive (א D K 1241 al lat), but οὐκ is the more difficult reading here, especially because it stands in tension with v. 10. On the one hand, it is possible that οὐκ arose because of homoioarcton: A copyist who saw oupw wrote ouk. However, it is more likely that οὔπω was introduced early on to harmonize with what is said two verses later. As for Jesus’ refusal to go up to the feast in v. 8, the statement does not preclude action of a different kind at a later point. Jesus may simply have been refusing to accompany his brothers with the rest of the group of pilgrims, preferring to travel separately and “in secret” (v. 10) with his disciples.

[7:8]  ⁶ tn Although the word is καιρός (kairos) here, it parallels John’s use of ὥρα (Jwra) elsewhere as a reference to the time appointed for Jesus by the Father – the time of his return to the Father, characterized by his death, resurrection, and ascension (glorification). In the Johannine literature, synonyms are often interchanged for no apparent reason other than stylistic variation.

[7:8]  ⁷ tn Or “my time has not yet come to an end” (a possible hint of Jesus’ death at Jerusalem); Grk “my time is not yet fulfilled.”

[17:13]  ⁸ tn Grk “they may have.”

[17:13]  ⁹ tn Or “fulfilled.”