John 6:32

6:32 Then Jesus told them, “I tell you the solemn truth, ¹  it is not Moses who has given you the bread from heaven, but my Father is giving you the true bread from heaven.

John 6:51

6:51 I am the living bread that came down from heaven. If anyone eats from this bread he will live forever. The bread ²  that I will give for the life of the world is my flesh.”

John 11:32

11:32 Now when Mary came to the place where Jesus was and saw him, she fell at his feet and said to him, “Lord, if you had been here, my brother would not have died.”

John 14:10

14:10 Do you not believe that I am in the Father, and the Father is in me? ³  The words that I say to you, I do not speak on my own initiative, ⁴  but the Father residing in me performs ⁵  his miraculous deeds. ⁶ 

John 15:20

15:20 Remember what ⁷  I told you, ‘A slave ⁸  is not greater than his master.’ ⁹  If they persecuted me, they will also persecute you. If they obeyed ¹⁰  my word, they will obey ¹¹  yours too.

John 15:24

15:24 If I had not performed ¹²  among them the miraculous deeds ¹³  that no one else did, they would not be guilty of sin. ¹⁴  But now they have seen the deeds ¹⁵  and have hated both me and my Father. ¹⁶ 

[6:32]  ¹ tn Grk “Truly, truly, I say to you.”

[6:51]  ² tn Grk “And the bread.”

[14:10]  ³ 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]  ⁴ tn Grk “I do not speak from myself.”

[14:10]  ⁵ tn Or “does.”

[14:10]  ⁶ tn Or “his mighty acts”; Grk “his works.”

[15:20]  ⁴ tn Grk “Remember the word that I said to you.”

[15:20]  ⁵ tn See the note on the word “slaves” in 4:51.

[15:20]  ⁶ sn A slave is not greater than his master. Jesus now recalled a statement he had made to the disciples before, in John 13:16. As the master has been treated, so will the slaves be treated also. If the world had persecuted Jesus, then it would also persecute the disciples. If the world had kept Jesus’ word, it would likewise keep the word of the disciples. In this statement there is the implication that the disciples would carry on the ministry of Jesus after his departure; they would in their preaching and teaching continue to spread the message which Jesus himself had taught while he was with them. And they would meet with the same response, by and large, that he encountered.

[15:20]  ⁷ tn Or “if they kept.”

[15:20]  ⁸ tn Or “they will keep.”

[15:24]  ⁵ tn Or “If I had not done.”

[15:24]  ⁶ tn Grk “the works.”

[15:24]  ⁷ tn Grk “they would not have sin” (an idiom).

[15:24]  ⁸ tn The words “the deeds” are supplied to clarify from context what was seen. Direct objects in Greek were often omitted when clear from the context.

[15:24]  ⁹ tn Or “But now they have both seen and hated both me and my Father.” It is possible to understand both the “seeing” and the “hating” to refer to both Jesus and the Father, but this has the world “seeing” the Father, which seems alien to the Johannine Jesus. (Some point out John 14:9 as an example, but this is addressed to the disciples, not to the world.) It is more likely that the “seeing” refers to the miraculous deeds mentioned in the first half of the verse. Such an understanding of the first “both – and” construction is apparently supported by BDF §444.3.