John 6:22

6:22 The next day the crowd that remained on the other side of the lake ¹  realized that only one small boat ²  had been there, and that Jesus had not boarded ³  it with his disciples, but that his disciples had gone away alone.

John 8:44

8:44 You people ⁴  are from ⁵  your father the devil, and you want to do what your father desires. ⁶  He ⁷  was a murderer from the beginning, and does not uphold the truth, ⁸  because there is no truth in him. Whenever he lies, ⁹  he speaks according to his own nature, ¹⁰  because he is a liar and the father of lies. ¹¹ 

John 9:16

9:16 Then some of the Pharisees began to say, ¹²  “This man is not from God, because he does not observe ¹³  the Sabbath.” ¹⁴  But others said, “How can a man who is a sinner perform ¹⁵  such miraculous signs?” Thus there was a division ¹⁶  among them.

John 14:10

14:10 Do you not believe that I am in the Father, and the Father is in me? ¹⁷  The words that I say to you, I do not speak on my own initiative, ¹⁸  but the Father residing in me performs ¹⁹  his miraculous deeds. ²⁰ 

John 18:36

18:36 Jesus replied, “My kingdom is not from this world. If my kingdom were from this world, my servants would be fighting to keep me from being ²¹  handed over ²²  to the Jewish authorities. ²³  But as it is, ²⁴  my kingdom is not from here.”

[6:22]  ¹ tn Or “sea.” See the note on “lake” in v. 16.

[6:22]  ² tc Most witnesses have after “one” the phrase “which his disciples had entered” (ἐκεῖνο εἰς ὃ ἐνέβησαν οἱ μαθηταὶ αὐτοῦ, ekeino ei" }o enebhsan Joi maqhtai autou) although there are several permutations of this clause ([א* D] Θ [˹³ 33] Ï [sa]). The witnesses that lack this expression are, however, significant and diffused (Ì⁷⁵ א² A B L N W Ψ 1 565 579 1241 al lat). The clarifying nature of the longer reading, the multiple variants from it, and the weighty testimony for the shorter reading all argue against the authenticity of the longer text in any of its variations.

[6:22]  ³ tn Grk “entered.”

[8:44]  ⁴ tn The word “people” is supplied in the translation to clarify that the Greek pronoun and verb are plural.

[8:44]  ⁵ 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]  ⁶ tn Grk “the desires of your father you want to do.”

[8:44]  ⁷ tn Grk “That one” (referring to the devil).

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

[8:44]  ⁹ tn Grk “Whenever he speaks the lie.”

[8:44]  ¹⁰ tn Grk “he speaks from his own.”

[8:44]  ¹¹ tn Grk “because he is a liar and the father of it.”

[9:16]  ⁷ tn As a response to the answers of the man who used to be blind, the use of the imperfect tense in the reply of the Pharisees is best translated as an ingressive imperfect (“began to say” or “started saying”).

[9:16]  ⁸ tn Grk “he does not keep.”

[9:16]  ⁹ sn The Jewish religious leaders considered the work involved in making the mud to be a violation of the Sabbath.

[9:16]  ¹⁰ tn Grk “do.”

[9:16]  ¹¹ tn Or “So there was discord.”

[14:10]  ¹⁰ tn The mutual interrelationship of the Father and the Son (ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί ἐστιν, egw en tw patri kai Jo pathr en emoi estin) is something that Jesus expected even his opponents to recognize (cf. John 10:38). The question Jesus asks of Philip (οὐ πιστεύεις, ou pisteuei") expects the answer “yes.” Note that the following statement is addressed to all the disciples, however, because the plural pronoun (ὑμῖν, Jumin) is used. Jesus says that his teaching (the words he spoke to them all) did not originate from himself, but the Father, who permanently remains (μένων, menwn) in relationship with Jesus, performs his works. One would have expected “speaks his words” here rather than “performs his works”; many of the church fathers (e.g., Augustine and Chrysostom) identified the two by saying that Jesus’ words were works. But there is an implicit contrast in the next verse between words and works, and v. 12 seems to demand that the works are real works, not just words. It is probably best to see the two terms as related but not identical; there is a progression in the idea here. Both Jesus’ words (recall the Samaritans’ response in John 4:42) and Jesus’ works are revelatory of who he is, but as the next verse indicates, works have greater confirmatory power than words.

[14:10]  ¹¹ tn Grk “I do not speak from myself.”

[14:10]  ¹² tn Or “does.”

[14:10]  ¹³ tn Or “his mighty acts”; Grk “his works.”

[18:36]  ¹³ tn Grk “so that I may not be.”

[18:36]  ¹⁴ tn Or “delivered over.”

[18:36]  ¹⁵ tn Or “the Jewish leaders”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12. In the translation “authorities” was preferred over “leaders” for stylistic reasons.

[18:36]  ¹⁶ tn Grk “now.”