Yohanes 3:35

3:35 The Father loves the Son and has placed all things under his authority. ¹ 

Yohanes 6:49

6:49 Your ancestors ²  ate the manna in the wilderness, and they died.

Yohanes 10:37

10:37 If I do not perform ³  the deeds ⁴  of my Father, do not believe me.

Yohanes 14:8

14:8 Philip said, ⁵  “Lord, show us the Father, and we will be content.” ⁶ 

Yohanes 15:23

15:23 The one who hates me hates my Father too.

Yohanes 16:3

16:3 They ⁷  will do these things because they have not known the Father or me. ⁸ 

Yohanes 16:10

16:10 concerning righteousness, ⁹  because ¹⁰  I am going to the Father and you will see me no longer;

[3:35]  ¹ tn Grk “has given all things into his hand” (an idiom).

[6:49]  ² tn Or “forefathers”; Grk “fathers.”

[10:37]  ³ tn Or “do.”

[10:37]  ⁴ tn Or “works.”

[14:8]  ⁵ tn Grk “said to him.”

[14:8]  ⁶ tn Or “and that is enough for us.”

[16:3]  ⁷ tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[16:3]  ⁸ sn Ignorance of Jesus and ignorance of the Father are also linked in 8:19; to know Jesus would be to know the Father also, but since the world does not know Jesus, neither does it know his Father. The world’s ignorance of the Father is also mentioned in 8:55, 15:21, and 17:25.

[16:10]  ⁹ tn There are two questions that need to be answered: (1) what is the meaning of δικαιοσύνη (dikaiosunh) in this context, and (2) to whom does it pertain – to the world, or to someone else? (1) The word δικαιοσύνη occurs in the Gospel of John only here and in v. 8. It is often assumed that it refers to forensic justification, as it does so often in Paul’s writings. Thus the answer to question (2) would be that it refers to the world. L. Morris states, “The Spirit shows men (and no-one else can do this) that their righteousness before God depends not on their own efforts but on Christ’s atoning work for them” (John [NICNT], 699). Since the word occurs so infrequently in the Fourth Gospel, however, the context must be examined very carefully. The ὅτι (Joti) clause which follows provides an important clue: The righteousness in view here has to do with Jesus’ return to the Father and his absence from the disciples. It is true that in the Fourth Gospel part of what is involved in Jesus’ return to the Father is the cross, and it is through his substitutionary death that people are justified, so that Morris’ understanding of righteousness here is possible. But more basic than this is the idea that Jesus’ return to the Father constitutes his own δικαιοσύνη in the sense of vindication rather than forensic justification. Jesus had repeatedly claimed oneness with the Father, and his opponents had repeatedly rejected this and labeled him a deceiver, a sinner, and a blasphemer (John 5:18, 7:12, 9:24, 10:33, etc.). But Jesus, by his glorification through his return to the Father, is vindicated in his claims in spite of his opponents. In his vindication his followers are also vindicated as well, but their vindication derives from his. Thus one would answer question (1) by saying that in context δικαιοσύνης (dikaiosunh") refers not to forensic justification but vindication, and question (2) by referring this justification/vindication not to the world or even to Christians directly, but to Jesus himself. Finally, how does Jesus’ last statement in v. 10, that the disciples will see him no more, contribute to this? It is probably best taken as a reference to the presence of the Spirit-Paraclete, who cannot come until Jesus has departed (16:7). The meaning of v. 10 is thus: When the Spirit-Paraclete comes he will prove the world wrong concerning the subject of righteousness, namely, Jesus’ righteousness which is demonstrated when he is glorified in his return to the Father and the disciples see him no more (but they will have instead the presence of the Spirit-Paraclete, whom the world is not able to receive).

[16:10]  ¹⁰ tn Or “that.”