Discovery BoxJohn 7:28 
Context7:28 Then Jesus, while teaching in the temple courts, 1 cried out, 2 “You both know me and know where I come from! 3 And I have not come on my own initiative, 4 but the one who sent me 5 is true. You do not know him, 6
John 14:10
Context14:10 Do you not believe that I am in the Father, and the Father is in me? 7 The words that I say to you, I do not speak on my own initiative, 8 but the Father residing in me performs 9 his miraculous deeds. 10
John 16:17
Context16:17 Then some of his disciples said to one another, “What is the meaning of what he is saying, 11 ‘In a little while you 12 will not see me; again after a little while, you 13 will see me,’ and, ‘because I am going to the Father’?” 14
John 16:19
Context16:19 Jesus could see 15 that they wanted to ask him about these things, 16 so 17 he said to them, “Are you asking 18 each other about this – that I said, ‘In a little while you 19 will not see me; again after a little while, you 20 will see me’?
John 21:17
Context21:17 Jesus 21 said 22 a third time, “Simon, son of John, do you love me?” Peter was distressed 23 that Jesus 24 asked 25 him a third time, “Do you love me?” and said, 26 “Lord, you know everything. You know that I love you.” Jesus 27 replied, 28 “Feed my sheep.
1 tn Grk “the temple.”
2 tn Grk “Then Jesus cried out in the temple, teaching and saying.”
3 sn You both know me and know where I come from! Jesus’ response while teaching in the temple is difficult – it appears to concede too much understanding to his opponents. It is best to take the words as irony: “So you know me and know where I am from, do you?” On the physical, literal level, they did know where he was from: Nazareth of Galilee (at least they thought they knew). But on another deeper (spiritual) level, they did not: He came from heaven, from the Father. Jesus insisted that he has not come on his own initiative (cf. 5:37), but at the bidding of the Father who sent him.
4 tn Grk “And I have not come from myself.”
5 tn The phrase “the one who sent me” refers to God.
6 tn Grk “the one who sent me is true, whom you do not know.”
7 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.
8 tn Grk “I do not speak from myself.”
9 tn Or “does.”
10 tn Or “his mighty acts”; Grk “his works.”
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).
11 tn Grk “What is this that he is saying to us.”
12 tn Grk “A little while, and you.”
13 tn Grk “and again a little while, and you.”
14 sn These fragmentary quotations of Jesus’ statements are from 16:16 and 16:10, and indicate that the disciples heard only part of what Jesus had to say to them on this occasion.
15 tn Grk “knew.”
sn Jesus could see. Supernatural knowledge of what the disciples were thinking is not necessarily in view here. Given the disciples’ confused statements in the preceding verses, it was probably obvious to Jesus that they wanted to ask what he meant.
16 tn The words “about these things” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.
17 tn Καί (kai) has been translated as “so” here to indicate the following statement is a result of Jesus’ observation in v. 19a.
18 tn Grk “inquiring” or “seeking.”
19 tn Grk “A little while, and you.”
20 tn Grk “and again a little while, and you.”
21 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
22 tn Grk “said to him.” The words “to him” are clear from the context and slightly redundant in English.
23 tn Or “was sad.”
24 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
25 tn Grk “said to.”
26 tn Grk “and said to him.” The words “to him” are clear from the context and slightly redundant in English.
27 tc ‡ Most witnesses, especially later ones (A Θ Ψ Ë13 Ï), read ὁ ᾿Ιησοῦς (Jo Ihsou", “Jesus”) here, while B C have ᾿Ιησοῦς without the article and א D W Ë1 33 565 al lat lack both. Because of the rapid verbal exchange in this pericope, “Jesus” is virtually required for clarity, providing a temptation to scribes to add the name. Further, the name normally occurs with the article. Although it is possible that B C accidentally omitted the article with the name, it is just as likely that they added the simple name to the text for clarity’s sake, while other witnesses added the article as well. The omission of ὁ ᾿Ιησοῦς thus seems most likely to be authentic. NA27 includes the words in brackets, indicating some doubts as to their authenticity.
tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
28 tn Grk “Jesus said to him.”
