Yohanes 5:23

5:23 so that all people ¹  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.

Yohanes 10:30

10:30 The Father and I ²  are one.” ³ 

Yohanes 10:38

10:38 But if I do them, even if you do not believe me, believe the deeds, ⁴  so that you may come to know ⁵  and understand that I am in the Father and the Father is in me.”

Yohanes 14:9-11

14:9 Jesus replied, ⁶  “Have I been with you for so long, and you have not known ⁷  me, Philip? The person who has seen me has seen the Father! How can you say, ‘Show us the Father’? 14:10 Do you not believe that I am in the Father, and the Father is in me? ⁸  The words that I say to you, I do not speak on my own initiative, ⁹  but the Father residing in me performs ¹⁰  his miraculous deeds. ¹¹  14:11 Believe me that I am in the Father, and the Father is in me, but if you do not believe me, ¹²  believe because of the miraculous deeds ¹³  themselves.

Filipi 2:6

2:6 ¹⁴ who though he existed in the form of God ¹⁵ 

did not regard equality with God

as something to be grasped,

Filipi 2:1

Christian Unity and Christ’s Humility

2:1 Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, ¹⁶  any affection or mercy, ¹⁷ 

Yohanes 5:7

5:7 The sick man answered him, “Sir, ¹⁸  I have no one to put me into the pool when the water is stirred up. While I am trying to get into the water, ¹⁹  someone else ²⁰  goes down there ²¹  before me.”

[5:23]  ¹ 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]  ² tn Grk “I and the Father.” The order has been reversed to reflect English style.

[10:30]  ³ 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).

[10:38]  ⁴ tn Or “works.”

[10:38]  sn Jesus says that in the final analysis, the deeds he did should indicate whether he was truly from the Father. If the authorities could not believe in him, it would be better to believe in the deeds he did than not to believe at all.

[10:38]  ⁵ tn Or “so that you may learn.”

[14:9]  ⁶ tn Grk “Jesus said to him.”

[14:9]  ⁷ tn Or “recognized.”

[14:10]  ⁸ 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]  ⁹ tn Grk “I do not speak from myself.”

[14:10]  ¹⁰ tn Or “does.”

[14:10]  ¹¹ tn Or “his mighty acts”; Grk “his works.”

[14:10]  sn Miraculous deeds is most likely a reference to the miraculous signs Jesus had performed, which he viewed as a manifestation of the mighty acts of God. Those he performed in the presence of the disciples served as a basis for faith (although a secondary basis to their personal relationship to him; see the following verse).

[14:11]  ¹² 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]  ¹³ tn Grk “because of the works.”

[14:11]  sn In the context of a proof or basis for belief, Jesus is referring to the miraculous deeds (signs) he has performed in the presence of the disciples.

[2:6]  ¹⁴ sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

[2:6]  ¹⁵ sn The Greek term translated form indicates a correspondence with reality. Thus the meaning of this phrase is that Christ was truly God.

[2:1]  ¹⁶ tn Or “spiritual fellowship” if πνεύματος (pneumato") is an attributive genitive; or “fellowship brought about by the Spirit” if πνεύματος is a genitive of source or production.

[2:1]  ¹⁷ tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.

[5:7]  ¹⁸ tn Or “Lord.” The Greek κύριος (kurios) means both “Sir” and “Lord.” In this passage the paralytic who was healed by Jesus never acknowledges Jesus as Lord – he rather reports Jesus to the authorities.

[5:7]  ¹⁹ tn Grk “while I am going.”

[5:7]  ²⁰ tn Grk “another.”

[5:7]  ²¹ tn The word “there” is not in the Greek text but is implied.