John 4:21

4:21 Jesus said to her, “Believe me, woman, ¹  a time ²  is coming when you will worship ³  the Father neither on this mountain nor in Jerusalem.

John 8:38

8:38 I am telling you the things I have seen while with the ⁴  Father; ⁵  as for you, ⁶  practice the things you have heard from the ⁷  Father!”

John 14:11

14:11 Believe me that I am in the Father, and the Father is in me, but if you do not believe me, ⁸  believe because of the miraculous deeds ⁹  themselves.

John 14:20

14:20 You will know at that time ¹⁰  that I am in my Father and you are in me and I am in you.

John 4:23

4:23 But a time ¹¹  is coming – and now is here ¹²  – when the true worshipers will worship the Father in spirit and truth, for the Father seeks ¹³  such people to be ¹⁴  his worshipers. ¹⁵ 

John 10:38

10:38 But if I do them, even if you do not believe me, believe the deeds, ¹⁶  so that you may come to know ¹⁷  and understand that I am in the Father and the Father is in me.”

John 14:10

14:10 Do you not believe that I am in the Father, and the Father is in me? ¹⁸  The words that I say to you, I do not speak on my own initiative, ¹⁹  but the Father residing in me performs ²⁰  his miraculous deeds. ²¹ 

[4:21]  ¹ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.

[4:21]  ² tn Grk “an hour.”

[4:21]  ³ tn The verb is plural.

[8:38]  ⁴ 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]  ⁵ tn Grk “The things which I have seen with the Father I speak about.”

[8:38]  ⁶ tn Grk “and you.”

[8:38]  ⁷ 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.

[14:11]  ⁷ tn The phrase “but if you do not believe me” contains an ellipsis; the Greek text reads Grk “but if not.” The ellipsis has been filled out (“but if [you do] not [believe me]…”) for the benefit of the modern English reader.

[14:11]  ⁸ tn Grk “because of the works.”

[14:20]  ¹⁰ tn Grk “will know in that day.”

[4:23]  ¹³ tn Grk “an hour.”

[4:23]  ¹⁴ tn “Here” is not in the Greek text but is supplied to conform to contemporary English idiom.

[4:23]  ¹⁵ sn See also John 4:27.

[4:23]  ¹⁶ tn Or “as.” The object-complement construction implies either “as” or “to be.”

[4:23]  ¹⁷ tn This is a double accusative construction of object and complement with τοιούτους (toioutous) as the object and the participle προσκυνοῦντας (proskunounta") as the complement.

[10:38]  ¹⁶ tn Or “works.”

[10:38]  ¹⁷ tn Or “so that you may learn.”

[14:10]  ¹⁹ tn The mutual interrelationship of the Father and the Son (ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί ἐστιν, egw en tw patri kai Jo pathr en emoi estin) is something that Jesus expected even his opponents to recognize (cf. John 10:38). The question Jesus asks of Philip (οὐ πιστεύεις, ou pisteuei") expects the answer “yes.” Note that the following statement is addressed to all the disciples, however, because the plural pronoun (ὑμῖν, Jumin) is used. Jesus says that his teaching (the words he spoke to them all) did not originate from himself, but the Father, who permanently remains (μένων, menwn) in relationship with Jesus, performs his works. One would have expected “speaks his words” here rather than “performs his works”; many of the church fathers (e.g., Augustine and Chrysostom) identified the two by saying that Jesus’ words were works. But there is an implicit contrast in the next verse between words and works, and v. 12 seems to demand that the works are real works, not just words. It is probably best to see the two terms as related but not identical; there is a progression in the idea here. Both Jesus’ words (recall the Samaritans’ response in John 4:42) and Jesus’ works are revelatory of who he is, but as the next verse indicates, works have greater confirmatory power than words.

[14:10]  ²⁰ tn Grk “I do not speak from myself.”

[14:10]  ²¹ tn Or “does.”

[14:10]  ²² tn Or “his mighty acts”; Grk “his works.”