John 4:23

4:23 But a time ¹  is coming – and now is here ²  – when the true worshipers will worship the Father in spirit and truth, for the Father seeks ³  such people to be ⁴  his worshipers. ⁵ 

John 5:23

5:23 so that all people ⁶  will honor the Son just as they honor the Father. The one who does not honor the Son does not honor the Father who sent him.

John 10:38

10:38 But if I do them, even if you do not believe me, believe the deeds, ⁷  so that you may come to know ⁸  and understand that I am in the Father and the Father is in me.”

John 14:9

14:9 Jesus replied, ⁹  “Have I been with you for so long, and you have not known ¹⁰  me, Philip? The person who has seen me has seen the Father! How can you say, ‘Show us the Father’?

John 14:28

14:28 You heard me say to you, ¹¹  ‘I am going away and I am coming back to you.’ If you loved me, you would be glad ¹²  that I am going to the Father, because the Father is greater than I am. ¹³ 

John 15:26

15:26 When the Advocate ¹⁴  comes, whom I will send you from the Father – the Spirit of truth who goes out from the Father – he ¹⁵  will testify about me,

[4:23]  ¹ tn Grk “an hour.”

[4:23]  ² tn “Here” is not in the Greek text but is supplied to conform to contemporary English idiom.

[4:23]  ³ sn See also John 4:27.

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

[4:23]  ⁵ 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.

[5:23]  ⁶ tn Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).

[10:38]  ¹¹ tn Or “works.”

[10:38]  ¹² tn Or “so that you may learn.”

[14:9]  ¹⁶ tn Grk “Jesus said to him.”

[14:9]  ¹⁷ tn Or “recognized.”

[14:28]  ²¹ tn Or “You have heard that I said to you.”

[14:28]  ²² tn Or “you would rejoice.”

[14:28]  ²³ 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).

[15:26]  ²⁶ tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). See the note on the word “Advocate” in John 14:16 for discussion of how this word is translated.

[15:26]  ²⁷ tn Grk “that one.”