John 7:17

7:17 If anyone wants to do God’s will, ¹  he will know about my teaching, whether it is from God or whether I speak from my own authority. ² 

John 8:25

8:25 So they said to him, “Who are you?” Jesus replied, ³  “What I have told you from the beginning.

John 8:38

8:38 I am telling you the things I have seen while with the ⁴  Father; ⁵  as for you, ⁶  practice the things you have heard from the ⁷  Father!”

John 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.

[7:17]  ¹ tn Grk “his will.”

[7:17]  ² tn Grk “or whether I speak from myself.”

[8:25]  ³ tn Grk “Jesus said to them.”

[8:38]  ⁵ 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]  ⁶ tn Grk “The things which I have seen with the Father I speak about.”

[8:38]  ⁷ tn Grk “and you.”

[8:38]  ⁸ 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.

[17:13]  ⁷ tn Grk “they may have.”

[17:13]  ⁸ tn Or “fulfilled.”