Revelation 2:2

2:2 ‘I know your works as well as your ¹  labor and steadfast endurance, and that you cannot tolerate ²  evil. You have even put to the test ³  those who refer to themselves as apostles (but are not), and have discovered that they are false.

Proverbs 19:5

19:5 A false witness ⁴  will not go unpunished,

and the one who spouts out ⁵  lies will not escape punishment. ⁶ 

Proverbs 19:9

19:9 A false witness will not go unpunished,

and the one who spouts out ⁷  lies will perish. ⁸ 

Isaiah 9:15

9:15 The leaders and the highly respected people ⁹  are the head,

the prophets who teach lies are the tail.

John 8:44

8:44 You people ¹⁰  are from ¹¹  your father the devil, and you want to do what your father desires. ¹²  He ¹³  was a murderer from the beginning, and does not uphold the truth, ¹⁴  because there is no truth in him. Whenever he lies, ¹⁵  he speaks according to his own nature, ¹⁶  because he is a liar and the father of lies. ¹⁷ 

John 8:2

8:2 Early in the morning he came to the temple courts again. All the people came to him, and he sat down and began to teach ¹⁸  them.

John 2:9

2:9 When ¹⁹  the head steward tasted the water that had been turned to wine, not knowing where it came from ²⁰  (though the servants who had drawn the water knew), he ²¹  called the bridegroom

John 2:1

Turning Water into Wine

2:1 Now on the third day there was a wedding at Cana ²²  in Galilee. ²³  Jesus’ mother ²⁴  was there,

John 4:2

4:2 (although Jesus himself was not baptizing, but his disciples were), ²⁵ 

John 4:1

Departure From Judea

4:1 Now when Jesus ²⁶  knew that the Pharisees ²⁷  had heard that he ²⁸  was winning ²⁹  and baptizing more disciples than John

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 ³⁰  and the saying ³¹  that Jesus had spoken.

[2:2]  ¹ tn Although the first possessive pronoun σου (sou) is connected to τὰ ἔργα (ta erga) and the second σου is connected to ὑπομονήν (Jupomonhn), semantically κόπον (kopon) is also to be understood as belonging to the Ephesian church. The translation reflects this.

[2:2]  ² tn The translation “tolerate” seems to capture the sense of βαστάσαι (bastasai) here. BDAG 171 s.v. βαστάζω 2.b.β says, “bear, endure…κακούς Rv 2:2.…bear patiently, put up with: weaknesses of the weak Ro 15:1; cf. IPol 1:2; evil Rv 2:3.”

[2:2]  ³ tn Because of the length and complexity of the Greek sentence, the participle was broken off from the previous sentence and translated as an indicative verb beginning a new sentence here in the translation.

[19:5]  ⁴ tn Heb “a witness of lies.” This expression is an attributive genitive: “a lying witness” (cf. CEV “dishonest witnesses”). This is paralleled by “the one who pours out lies.”

[19:5]  ⁵ tn Heb “breathes out”; NAB “utters”; NIV “pours out.”

[19:5]  ⁶ tn Heb “will not escape” (so NAB, NASB); NIV “will not go free.” Here “punishment” is implied, and has been supplied in the translation for clarity.

[19:9]  ⁷ tn Heb “breathes out”; NAB “utters”; NIV “pours out.”

[19:9]  ⁸ sn The verse is the same as v. 5, except that the last word changes to the verb “will perish” (cf. NCV “will die”; CEV, NLT “will be destroyed”; TEV “is doomed”).

[9:15]  ⁹ tn Heb “the elder and the one lifted up with respect to the face.” For another example of the Hebrew idiom, see 2 Kgs 5:1.

[8:44]  ¹⁰ tn The word “people” is supplied in the translation to clarify that the Greek pronoun and verb are plural.

[8:44]  ¹¹ 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]  ¹² tn Grk “the desires of your father you want to do.”

[8:44]  ¹³ tn Grk “That one” (referring to the devil).

[8:44]  ¹⁴ tn Grk “he does not stand in the truth” (in the sense of maintaining, upholding, or accepting the validity of it).

[8:44]  ¹⁵ tn Grk “Whenever he speaks the lie.”

[8:44]  ¹⁶ tn Grk “he speaks from his own.”

[8:44]  ¹⁷ tn Grk “because he is a liar and the father of it.”

[8:2]  ¹⁸ tn An ingressive sense for the imperfect fits well here following the aorist participle.

[2:9]  ¹⁹ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.

[2:9]  ²⁰ tn Grk “and he did not know where it came from.”

[2:9]  ²¹ tn Grk “the head steward”; here the repetition of the phrase is somewhat redundant in English and the pronoun (“he”) is substituted in the translation.

[2:1]  ²² map For location see Map1 C3; Map2 D2; Map3 C5.

[2:1]  ²³ sn Cana in Galilee was not a very well-known place. It is mentioned only here, in 4:46, and 21:2, and nowhere else in the NT. Josephus (Life 16 [86]) says he once had his quarters there. The probable location is present day Khirbet Cana, 8 mi (14 km) north of Nazareth, or Khirbet Kenna, 4 mi (7 km) northeast of Nazareth.

[2:1]  ²⁴ tn Grk “in Galilee, and Jesus’ mother.”

[4:2]  ²⁵ sn This is a parenthetical note by the author.

[4:1]  ²⁶ tc Several early and important witnesses, along with the majority of later ones (Ì^66c,75 A B C L W^s Ψ 083 ˹³ 33 Ï sa), have κύριος (kurio", “Lord”) here instead of ᾿Ιησοῦς (Ihsou", “Jesus”). As significant as this external support is, the internal evidence seems to be on the side of ᾿Ιησοῦς. “Jesus” is mentioned two more times in the first two verses of chapter four in a way that is stylistically awkward (so much so that the translation has substituted the pronoun for the first one; see tn note below). This seems to be sufficient reason to motivate scribes to change the wording to κύριος. Further, the reading ᾿Ιησοῦς is not without decent support, though admittedly not as strong as that for κύριος (Ì^66* א D Θ 086 ˹ 565 1241 al lat bo). On the other hand, this Gospel speaks of Jesus as Lord in the evangelist’s narrative descriptions elsewhere only in 11:2; 20:18, 20; 21:12; and probably 6:23, preferring ᾿Ιησοῦς most of the time. This fact could be used to argue that scribes, acquainted with John’s style, changed κύριος to ᾿Ιησοῦς. But the immediate context generally is weighed more heavily than an author’s style. It is possible that neither word was in the original text and scribes supplied what they thought most appropriate (see TCGNT 176). But without ms evidence to this effect coupled with the harder reading ᾿Ιησοῦς, this conjecture must remain doubtful. All in all, it is best to regard ᾿Ιησοῦς as the original reading here.

[4:1]  ²⁷ sn See the note on Pharisees in 1:24.

[4:1]  ²⁸ tn Grk “Jesus”; the repetition of the proper name is somewhat redundant in English (see the beginning of the verse) and so the pronoun (“he”) has been substituted here.

[4:1]  ²⁹ tn Grk “was making.”

[2:22]  ³⁰ 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]  ³¹ tn Or “statement”; Grk “word.”