Yohanes 8:38
Konteks8:38 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
Konteks8:54 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
Konteks10:32 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
Konteks12:26 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
Konteks14:28 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
Konteks8:18 I testify about myself 15 and the Father who sent me testifies about me.”
Yohanes 10:15
Konteks10:15 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
[8:38] 2 tn Grk “The things which I have seen with the Father I speak about.”
[8:38] 4 tc A few significant witnesses lack ὑμῶν (Jumwn, “your”) here (Ì66,75 B L W 070 pc), while the majority have the pronoun (א C D Θ Ψ 0250 Ë1,13 33 565 892 Ï al lat sy). However, these
[8:54] 5 tn Grk “Jesus answered.”
[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.”
[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.”