John 8:44

8:44 You people ¹  are from ²  your father the devil, and you want to do what your father desires. ³  He ⁴  was a murderer from the beginning, and does not uphold the truth, ⁵  because there is no truth in him. Whenever he lies, ⁶  he speaks according to his own nature, ⁷  because he is a liar and the father of lies. ⁸ 

John 8:1

8:1 But Jesus went to the Mount of Olives. ⁹ 

John 2:4

2:4 Jesus replied, ¹⁰  “Woman, ¹¹  why are you saying this to me? ¹²  My time ¹³  has not yet come.”

John 2:22

2:22 So after he was raised from the dead, his disciples remembered that he had said this, and they believed the scripture ¹⁴  and the saying ¹⁵  that Jesus had spoken.

John 5:10

5:10 So the Jewish leaders ¹⁶  said to the man who had been healed, “It is the Sabbath, and you are not permitted to carry your mat.” ¹⁷ 

Revelation 3:9

3:9 Listen! ¹⁸  I am going to make those people from the synagogue ¹⁹  of Satan – who say they are Jews yet ²⁰  are not, but are lying – Look, I will make ²¹  them come and bow down ²²  at your feet and acknowledge ²³  that I have loved you.

[8:44]  ¹ tn The word “people” is supplied in the translation to clarify that the Greek pronoun and verb are plural.

[8:44]  ² 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]  ³ tn Grk “the desires of your father you want to do.”

[8:44]  ⁴ tn Grk “That one” (referring to the devil).

[8:44]  ⁵ tn Grk “he does not stand in the truth” (in the sense of maintaining, upholding, or accepting the validity of it).

[8:44]  ⁶ tn Grk “Whenever he speaks the lie.”

[8:44]  ⁷ tn Grk “he speaks from his own.”

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

[8:1]  ⁹ sn The Mount of Olives is a hill running north to south about 1.8 mi (3 km) long, lying east of Jerusalem across the Kidron Valley. It was named for the large number of olive trees that grew on it.

[2:4]  ¹⁰ tn Grk “and Jesus said to her.”

[2:4]  ¹¹ sn The term Woman is Jesus’ normal, polite way of addressing women (Matt 15:28, Luke 13:12; John 4:21; 8:10; 19:26; 20:15). But it is unusual for a son to address his mother with this term. The custom in both Hebrew (or Aramaic) and Greek would be for a son to use a qualifying adjective or title. Is there significance in Jesus’ use here? It probably indicates that a new relationship existed between Jesus and his mother once he had embarked on his public ministry. He was no longer or primarily only her son, but the “Son of Man.” This is also suggested by the use of the same term in 19:26 in the scene at the cross, where the beloved disciple is “given” to Mary as her “new” son.

[2:4]  ¹² tn Grk “Woman, what to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί, γύναι (ti emoi kai soi, gunai) is Semitic in origin. The equivalent Hebrew expression in the Old Testament had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). Option (1) implies hostility, while option (2) implies merely disengagement. Mere disengagement is almost certainly to be understood here as better fitting the context (although some of the Greek Fathers took the remark as a rebuke to Mary, such a rebuke is unlikely).

[2:4]  ¹³ tn Grk “my hour” (referring to the time of Jesus’ crucifixion and return to the Father).

[2:22]  ¹⁴ sn They believed the scripture is probably an anaphoric reference to Ps 69:9 (69:10 LXX), quoted in John 2:17 above. Presumably the disciples did not remember Ps 69:9 on the spot, but it was a later insight.

[2:22]  ¹⁵ tn Or “statement”; Grk “word.”

[5:10]  ¹⁶ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. Here the author refers to the Jewish authorities or leaders in Jerusalem. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9).

[5:10]  ¹⁷ tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in v. 8.

[3:9]  ¹⁸ tn Grk “behold” (L&N 91.13).

[3:9]  ¹⁹ sn See the note on synagogue in 2:9.

[3:9]  ²⁰ tn Here καί (kai) has been translated as “yet” to indicate the contrast between what these people claimed and what they were.

[3:9]  ²¹ tn The verb here is ποιέω (poiew), but in this context it has virtually the same meaning as δίδωμι (didwmi) used at the beginning of the verse. Stylistic variation like this is typical of Johannine literature.

[3:9]  ²² tn The verb here is προσκυνήσουσιν (proskunhsousin), normally used to refer to worship.

[3:9]  ²³ tn Or “and know,” “and recognize.”