Luke 10:16

10:16 “The one who listens ¹  to you listens to me, ²  and the one who rejects you rejects me, and the one who rejects me rejects ³  the one who sent me.” ⁴ 

John 5:23

5:23 so that all people ⁵  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 10:30

10:30 The Father and I ⁶  are one.” ⁷ 

John 12:44-45

Jesus’ Final Public Words

12:44 But Jesus shouted out, ⁸  “The one who believes in me does not believe in me, but in the one who sent me, ⁹  12:45 and the one who sees me sees the one who sent me. ¹⁰ 

John 14:21-23

14:21 The person who has my commandments and obeys ¹¹  them is the one who loves me. ¹²  The one ¹³  who loves me will be loved by my Father, and I will love him and will reveal ¹⁴  myself to him.”

14:22 “Lord,” Judas (not Judas Iscariot) ¹⁵  said, ¹⁶  “what has happened that you are going to reveal ¹⁷  yourself to us and not to the world?” 14:23 Jesus replied, ¹⁸  “If anyone loves me, he will obey ¹⁹  my word, and my Father will love him, and we will come to him and take up residence with him. ²⁰ 

John 14:1

Jesus’ Parting Words to His Disciples

14:1 “Do not let your hearts be distressed. ²¹  You believe in God; ²²  believe also in me.

John 4:8

4:8 (For his disciples had gone off into the town to buy supplies. ²³ ) ²⁴ 

[10:16]  ¹ tn Grk “hears you”; but as the context of vv. 8-9 makes clear, it is response that is the point. In contemporary English, “listen to” is one way to express this function (L&N 31.56).

[10:16]  ² sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.

[10:16]  ³ tn The double mention of rejection in this clause – ἀθετῶν ἀθετεῖ (aqetwn aqetei) in the Greek text – keeps up the emphasis of the section.

[10:16]  ⁴ sn The one who sent me refers to God.

[5:23]  ⁵ 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”).

[10:30]  ⁶ tn Grk “I and the Father.” The order has been reversed to reflect English style.

[10:30]  ⁷ tn The phrase ἕν ἐσμεν ({en esmen) is a significant assertion with trinitarian implications. ἕν is neuter, not masculine, so the assertion is not that Jesus and the Father are one person, but one “thing.” Identity of the two persons is not what is asserted, but essential unity (unity of essence).

[12:44]  ⁸ tn Grk “shouted out and said.”

[12:44]  ⁹ sn The one who sent me refers to God.

[12:45]  ¹⁰ sn Cf. John 1:18 and 14:9.

[14:21]  ¹¹ tn Or “keeps.”

[14:21]  ¹² tn Grk “obeys them, that one is the one who loves me.”

[14:21]  ¹³ tn Grk “And the one.” Here the conjunction καί (kai) has not been translated to improve the English style.

[14:21]  ¹⁴ tn Or “will disclose.”

[14:22]  ¹⁵ tn Grk “(not Iscariot).” The proper noun (Judas) has been repeated for clarity and smoothness in English style.

[14:22]  ¹⁶ tn Grk “said to him.”

[14:22]  ¹⁷ tn Or “disclose.”

[14:23]  ¹⁸ tn Grk “answered and said to him.”

[14:23]  ¹⁹ tn Or “will keep.”

[14:23]  ²⁰ tn Grk “we will come to him and will make our dwelling place with him.” The context here is individual rather than corporate indwelling, so the masculine singular pronoun has been retained throughout v. 23. It is important to note, however, that the pronoun is used generically here and refers equally to men, women, and children.

[14:1]  ²¹ sn The same verb is used to describe Jesus’ own state in John 11:33, 12:27, and 13:21. Jesus is looking ahead to the events of the evening and the next day, his arrest, trials, crucifixion, and death, which will cause his disciples extreme emotional distress.

[14:1]  ²² tn Or “Believe in God.” The translation of the two uses of πιστεύετε (pisteuete) is difficult. Both may be either indicative or imperative, and as L. Morris points out (John [NICNT], 637), this results in a bewildering variety of possibilities. To complicate matters further, the first may be understood as a question: “Do you believe in God? Believe also in me.” Morris argues against the KJV translation which renders the first πιστεύετε as indicative and the second as imperative on the grounds that for the writer of the Fourth Gospel, faith in Jesus is inseparable from faith in God. But this is precisely the point that Jesus is addressing in context. He is about to undergo rejection by his own people as their Messiah. The disciples’ faith in him as Messiah and Lord would be cast into extreme doubt by these events, which the author makes clear were not at this time foreseen by the disciples. After the resurrection it is this identification between Jesus and the Father which needs to be reaffirmed (cf. John 20:24-29). Thus it seems best to take the first πιστεύετε as indicative and the second as imperative, producing the translation “You believe in God; believe also in me.”

[4:8]  ²³ tn Grk “buy food.”

[4:8]  ²⁴ sn This is a parenthetical note by the author, indicating why Jesus asked the woman for a drink (for presumably his disciples also took the water bucket with them).