Discovery BoxJohn 8:14 
Context8:14 Jesus answered, 1 “Even if I testify about myself, my testimony is true, because I know where I came from and where I am going. But you people 2 do not know where I came from or where I am going. 3
John 8:19
Context8:19 Then they began asking 4 him, “Who is your father?” Jesus answered, “You do not know either me or my Father. If you knew me you would know my Father too.” 5
John 9:21
Context9:21 But we do not know how he is now able to see, nor do we know who caused him to see. 6 Ask him, he is a mature adult. 7 He will speak for himself.”
John 14:17
Context14:17 the Spirit of truth, whom the world cannot accept, 8 because it does not see him or know him. But you know him, because he resides 9 with you and will be 10 in you.
1 tn Grk “Jesus answered and said to them.”
2 tn The word “people” is supplied in the translation to indicate that the pronoun (“you”) and verb (“do not know”) in Greek are plural.
3 sn You people do not know where I came from or where I am going. The ignorance of the religious authorities regarding Jesus’ origin works on two levels at once: First, they thought Jesus came from Galilee (although he really came from Bethlehem in Judea) and second, they did not know that he came from heaven (from the Father), and this is where he would return. See further John 7:52.
4 tn Grk “Then they were saying to him.” The imperfect verb has been translated with ingressive force here because of the introduction of a new line of questioning by the Pharisees. Jesus had just claimed his Father as a second witness; now his opponents want to know who his father is.
5 sn If you knew me you would know my Father too. Jesus’ reply is based on his identity with the Father (see also John 1:18; 14:9).
6 tn Grk “who opened his eyes” (an idiom referring to restoration of sight).
7 tn Or “he is of age.”
8 tn Or “cannot receive.”
9 tn Or “he remains.”
10 tc Some early and important witnesses (Ì66* B D* W 1 565 it) have ἐστιν (estin, “he is”) instead of ἔσται (estai, “he will be”) here, while other weighty witnesses ({Ì66c,75vid א A D1 L Θ Ψ Ë13 33vid Ï as well as several versions and fathers}), read the future tense. When one considers transcriptional evidence, ἐστιν is the more difficult reading and better explains the rise of the future tense reading, but it must be noted that both Ì66 and D were corrected from the present tense to the future. If ἐστιν were the original reading, one would expect a few manuscripts to be corrected to read the present when they originally read the future, but that is not the case. When one considers what the author would have written, the future is on much stronger ground. The immediate context (both in 14:16 and in the chapter as a whole) points to the future, and the theology of the book regards the advent of the Spirit as a decidedly future event (see, e.g., 7:39 and 16:7). The present tense could have arisen from an error of sight on the part of some scribes or more likely from an error of thought as scribes reflected upon the present role of the Spirit. Although a decision is difficult, the future tense is most likely authentic. For further discussion on this textual problem, see James M. Hamilton, Jr., “He Is with You and He Will Be in You” (Ph.D. diss., The Southern Baptist Theological Seminary, 2003), 213-20.
