Matius 1:23

1:23 “Look! The virgin will conceive and bear a son, and they will call him ¹  Emmanuel,” ²  which means ³  “God with us.” ⁴ 

Yohanes 14:10-11

14:10 Do you not believe that I am in the Father, and the Father is in me? ⁵  The words that I say to you, I do not speak on my own initiative, ⁶  but the Father residing in me performs ⁷  his miraculous deeds. ⁸  14:11 Believe me that I am in the Father, and the Father is in me, but if you do not believe me, ⁹  believe because of the miraculous deeds ¹⁰  themselves.

Yohanes 14:20

14:20 You will know at that time ¹¹  that I am in my Father and you are in me and I am in you.

Yohanes 17:23

17:23 I in them and you in me – that they may be completely one, ¹²  so that the world will know that you sent me, and you have loved them just as you have loved me.

Yohanes 17:1

Jesus Prays for the Father to Glorify Him

17:1 When Jesus had finished saying these things, he looked upward ¹³  to heaven ¹⁴  and said, “Father, the time ¹⁵  has come. Glorify your Son, so that your ¹⁶  Son may glorify you –

Titus 3:1

Conduct Toward Those Outside the Church

3:1 Remind them to be subject to rulers and ¹⁷  authorities, to be obedient, to be ready for every good work.

[1:23]  ¹ tn Grk “they will call his name.”

[1:23]  ² sn A quotation from Isa 7:14.

[1:23]  ³ tn Grk “is translated.”

[1:23]  ⁴ sn An allusion to Isa 8:8, 10 (LXX).

[14:10]  ⁵ 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]  ⁶ tn Grk “I do not speak from myself.”

[14:10]  ⁷ tn Or “does.”

[14:10]  ⁸ 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]  ⁹ 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]  ¹⁰ 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.

[14:20]  ¹¹ tn Grk “will know in that day.”

[14:20]  sn At that time could be a reference to the parousia (second coming of Christ). But the statement in 14:19, that the world will not see Jesus, does not fit. It is better to take this as the postresurrection appearances of Jesus to his disciples (which has the advantage of taking in a little while in v. 19 literally).

[17:23]  ¹² tn Or “completely unified.”

[17:1]  ¹³ tn Grk “he raised his eyes” (an idiom).

[17:1]  sn Jesus also looked upward before his prayer in John 11:41. This was probably a common posture in prayer. According to the parable in Luke 18:13 the tax collector did not feel himself worthy to do this.

[17:1]  ¹⁴ tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[17:1]  ¹⁵ tn Grk “the hour.”

[17:1]  sn The time has come. Jesus has said before that his “hour” had come, both in 12:23 when some Greeks sought to speak with him, and in 13:1 where just before he washed the disciples’ feet. It appears best to understand the “hour” as a period of time starting at the end of Jesus’ public ministry and extending through the passion week, ending with Jesus’ return to the Father through death, resurrection, and exaltation. The “hour” begins as soon as the first events occur which begin the process that leads to Jesus’ death.

[17:1]  ¹⁶ tc The better witnesses (א B C* W 0109 0301) have “the Son” (ὁ υἱός, Jo Juios) here, while the majority (C³ L Ψ Ë¹³ 33 Ï) read “your Son also” (καὶ ὁ υἱὸς σου, kai Jo Juio" sou), or “your Son” (ὁ υἱὸς σου; A D Θ 0250 1 579 pc lat sy); the second corrector of C has καὶ ὁ υἱός (“the Son also”). The longer readings appear to be predictable scribal expansions and as such should be considered secondary.

[17:1]  tn Grk “the Son”; “your” has been added here for English stylistic reasons.

[3:1]  ¹⁷ tc Most later witnesses (D² 0278 Ï lat sy) have καί (kai, “and”) after ἀρχαῖς (arcai", “rulers”), though the earliest and best witnesses (א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.