From above translates the same word rendered again in verse 3 (see the comments there). In the present context it obviously means from above and refers to heaven, as the contrast between heaven and earth indicates. In many receptor languages it is better to be specific in rendering the phrase from above, that is, “he who comes from heaven.”
Greater than all and above all translate exactly the Greek phrases. In both the meaning is the same, that is, above all in the sense of greater than all. The Greek word translated all can be either neuter or masculine, but in the present passage it is probably better taken as masculine, contrasting Jesus with all other people. In translating greater than all and above all it is probably best to indicate precisely what the reference is, that is, “greater than all people” or “above all other persons.” In some languages it is probably better to use the same expression each time, rather than to shift between “greater than all” and “above all.”
A literal translation of the second half of verse 31 gives rise to serious complications. It may suggest, as it actually does in some languages, that the one who is “from the earth” really comes from demonic powers. This difficulty occurs in some of the languages of Latin America, where an expression rendered literally “from the earth” suggests association with the devil. An equivalent expression in some languages is “he who is from this world below” Belongs to the earth may be rendered “is typical of those who are in this world” and speaks about earthly matters may be rendered “speaks about things which happen here in this earth.”
Although in John’s Gospel the term world often signifies opposition to God, the word earth is neutral, and merely contrasts the created order with the Creator. Jesus is the one who comes from above, while John the Baptist is the one who is from the earth. To signify that John the Baptist is from the earth is not to intimate that he is evil, but rather to stress the contrast between one who belongs to the natural order and one who comes from above.
Note that the final sentence, He who comes from heaven is above all, is identical with the first clause of the verse. The repetition is essentially for emphasis. In order to avoid repetition and to indicate clearly the emphatic character of this second sentence, it may be possible to combine the two statements and translate “The one who comes from heaven is indeed above everyone else.”
Toward the end of this verse there is a textual problem. In the Greek text followed by Good News Translation, the words above all are included as a part of the text, and a full stop is placed at the end of the verse. However, it is possible that above all was not an original part of the text. If it was not, the last part of verse 31 and the first part of verse 32 must read “He who comes from heaven tells what he has seen and heard.” The manuscript evidence is about equally balanced, and good arguments can be made for either the inclusion or the omission of above all. Accordingly, the UBS Committee on the Greek text decided to retain the words, but to enclose them within square brackets. Good News Translation, Revised Standard Version, Zürcher Bibel, Goodspeed, and Moffatt include these words as part of the text and make a full stop after verse 31. Luther, Phillips and La Sainte Bible: Nouvelle version Segond révisée also include them, but do not place a full stop at the end of the verse (Luther “He who comes from heaven is above all and testifies to what he has seen and heard”). New American Bible includes the words in brackets. Jerusalem Bible and New English Bible omit them, but have a footnote indicating that some manuscripts include them.
Quoted with permission from Newman, Barclay M. and Nida, Eugene A. A Handbook on the Gospel of John. (UBS Handbook Series). New York: UBS, 1980. For this and other handbooks for translators see here .