Yohanes 8:38

8:38 I am telling you the things I have seen while with the ¹  Father; ²  as for you, ³  practice the things you have heard from the ⁴  Father!”

Yohanes 8:54

8:54 Jesus replied, ⁵  “If I glorify myself, my glory is worthless. ⁶  The one who glorifies me is my Father, about whom you people ⁷  say, ‘He is our God.’

Yohanes 10:32

10:32 Jesus said to them, ⁸  “I have shown you many good deeds ⁹  from the Father. For which one of them are you going to stone me?”

Yohanes 12:26

12:26 If anyone wants to serve me, he must follow ¹⁰  me, and where I am, my servant will be too. ¹¹  If anyone serves me, the Father will honor him.

Yohanes 14:28

14:28 You heard me say to you, ¹²  ‘I am going away and I am coming back to you.’ If you loved me, you would be glad ¹³  that I am going to the Father, because the Father is greater than I am. ¹⁴ 

Yohanes 8:18

8:18 I testify about myself ¹⁵  and the Father who sent me testifies about me.”

Yohanes 10:15

10:15 just as the Father knows me and I know the Father – and I lay down my life ¹⁶  for ¹⁷  the sheep.

[8:38]  ¹ 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]  ² tn Grk “The things which I have seen with the Father I speak about.”

[8:38]  ³ tn Grk “and you.”

[8:38]  ⁴ 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.

[8:54]  ⁵ tn Grk “Jesus answered.”

[8:54]  ⁶ tn Grk “is nothing.”

[8:54]  ⁷ tn The word “people” is not in the Greek text, but is supplied in English to clarify the plural Greek pronoun and verb.

[10:32]  ⁸ tn Grk “Jesus answered them.”

[10:32]  ⁹ tn Or “good works.”

[12:26]  ¹⁰ tn As a third person imperative in Greek, ἀκολουθείτω (akolouqeitw) is usually translated “let him follow me.” This could be understood by the modern English reader as merely permissive, however (“he may follow me if he wishes”). In this context there is no permissive sense, but rather a command, so the translation “he must follow me” is preferred.

[12:26]  ¹¹ tn Grk “where I am, there my servant will be too.”

[14:28]  ¹² tn Or “You have heard that I said to you.”

[14:28]  ¹³ tn Or “you would rejoice.”

[14:28]  ¹⁴ sn Jesus’ statement the Father is greater than I am has caused much christological and trinitarian debate. Although the Arians appealed to this text to justify their subordinationist Christology, it seems evident that by the fact Jesus compares himself to the Father, his divine nature is taken for granted. There have been two orthodox interpretations: (1) The Son is eternally generated while the Father is not: Origen, Tertullian, Athanasius, Hilary, etc. (2) As man the incarnate Son was less than the Father: Cyril of Alexandria, Ambrose, Augustine. In the context of the Fourth Gospel the second explanation seems more plausible. But why should the disciples have rejoiced? Because Jesus was on the way to the Father who would glorify him (cf. 17:4-5); his departure now signifies that the work the Father has given him is completed (cf. 19:30). Now Jesus will be glorified with that glory that he had with the Father before the world was (cf. 17:5). This should be a cause of rejoicing to the disciples because when Jesus is glorified he will glorify his disciples as well (17:22).

[8:18]  ¹⁵ tn Grk “I am the one who testifies about myself.”

[10:15]  ¹⁶ tn Or “I die willingly.”

[10:15]  ¹⁷ tn Or “on behalf of” or “for the sake of.”