John 14:28
in John 14You heard Me say, ‘I am going away, and I am coming back to you.’ If you loved Me, you would rejoice that I am going to the Father, because the Father is greater than I.
BSB
The same verse in ASV and KJV ▾
ASV
Ye heard how I said to you, I go away, and I come unto you. If ye loved me, ye would have rejoiced, because I go unto the Father: for the Father is greater than I.
KJV
Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I.
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This verse in John 14
Commentary
37 notes on this verseFor if any one should inquire the reason why the Father, who has fellowship with the Son in all things, has been declared by the Lord alone to know the hour and the day [of judgment], he will find at present no more suitable, or becoming, or safe reason than this (since, indeed, the Lord is the only true Master), that we may learn through Him that the Father is above all things. For "the Father," says He, "is greater than I."
This site's exposition
I am going away, and I am coming back to you
on John 14:28-29
If they loved Him, His going to the Father would make them glad. The Son speaks in His sent and humbled condition, and there the Father is greater. The same Gospel records His claim at 10:30 that He and the Father are one.
The record, by era
The Church Fathers5 voices
Whenever … it seems that the Son is shown to be less than the Father, interpret it as spoken … not to show one is greater or less than the other but … that one has his origin from the other.
(Tract. lxxviii. 1) Though He was only going for a time, their hearts would be troubled and afraid for what might happen before He returned; lest in the absence of the Shepherd the wolf might attack the flock: Ye have heard how I said unto you, I go away, and come again to you. In that He was man, He went: in that He was God, He stayed. Why then be troubled and afraid, when He left the eye only, not the heart? To make them understand that it was as man that He said, I go away, and come again to you; He adds, If ye loved Me ye would rejoice, because I said, I go unto My Father; for My Father is greater than I. In that the Son then is unequal with the Father, through that inequality He went to the Father, from Him to come again to judge the quick and dead: in that He is equal to the Father, He never goes from the Father, but is every where altogether with Him in that Godhead, which is not confined to place. Nay, the Son Himself, because that being equal to the Father in the form of God, He emptied Himself, not losing the form of God, but taking that of a servant, is greater even than Himself: the form of God which is not lost, is greater than the form of a servant which was put on. In this form of a servant, the Son of God is inferior not to the Father only, but to the Holy Ghost; in this the Child Christ was inferior even to His parents; to whom we read, He was subject. Let us acknowledge then the twofold substance of Christ, the divine, which is equal to the Father, and the human, which is inferior. But Christ is both together, not two, but one Christ: else the Godhead is a quaternity, not a Trinity. […]
We have just heard, brethren, these words of the Lord, which He addressed to His disciples: "Let not your heart be troubled, neither let it be afraid. Ye have heard how I said unto you, I go away, and come unto you: if ye loved me, ye would surely rejoice, because I go unto the Father; for the Father is greater than I." Their hearts might have become filled with trouble and fear, simply because of His going away from them, even though intending to return; lest, possibly, in the very interval of the shepherd's absence, the wolf should make an onset on the flock. But as God, He abandoned not those from whom He departed as man: and Christ Himself is at once both man and God. And so He both went away in respect of His visible humanity, and remained as regards His Godhead: He went away as regards the nature which is subject to local limitations, and remained in respect of that which is ubiquitous. Why, then, should their heart be troubled and afraid, when His quitting their eyesight was of such a kind as to leave unaltered His presence in their heart? Although even God, who has no local bounds to His presence, may depart from the hearts of those who turn away from Him, not with their feet, but their moral character; just as He comes to such as turn to Him, not with their faces, but in faith, and approach Him in the spirit, and not in the flesh. […]
Let the Arian attend to this, and find healing in his attention; that wrangling may not lead to vanity, or, what is worse, to insanity. For it is the servant-form which is that wherein the Son of God is less, not only than the Father, but also than the Holy Spirit; and more than that, less also than Himself, for He Himself, in the form of God, is greater than Himself. For the man Christ does not cease to be called the Son of God, a name which was thought worthy of being applied even to His flesh alone as it lay in the tomb. And what else than this do we confess, when we declare that we believe in the only-begotten Son of God, who, under Pontius Pilate, was crucified, and buried? And what of Him was buried, save the flesh without the spirit? And so in believing in the Son of God, who was buried, we surely affix the name, Son of God, even to His flesh, which alone was laid in the grave. Christ Himself, therefore, the Son of God, equal with the Father because in the form of God, inasmuch as He emptied Himself, without losing the form of God, but assuming that of a servant, is greater even than Himself; because the unlost form of God is greater than the assumed form of a servant. And what, then, is there to wonder at, or what is there out of place, if, in reference to this servant-form, the Son of God says, "The Father is greater than I;" and in speaking of the form of God, the self-same Son of God declares, "I and my Father are one"? For one they are, inasmuch as "The Word was God;" and greater is the Father, inasmuch as "the Word was made flesh." Let me add what cannot be gainsaid by Arians and Eunomians: in respect of this servant-form, Christ as a child was inferior also to His own parents, when, according to Scripture, "He was subject" as an infant to His seniors. […]
May our Lord and Master bring home clearly to our minds the words, "If ye loved me, ye would surely rejoice, because I go unto the Father; for the Father is greater than I." Let us, along with the disciples, listen to the Teacher's words, and not, with strangers, give heed to the wiles of the deceiver. Let us acknowledge the twofold substance of Christ; to wit, the divine, in which he is equal with the Father, and the human, in respect to which the Father is greater. And yet at the same time both are not two, for Christ is one; and God is not a quaternity, but a Trinity. For as the rational soul and the body form but one man, so Christ, while both God and man, is one; and thus Christ is God, a rational soul, and a body. In all of these we confess Him to be Christ, we confess Him in each. Who, then, is He that made the world? Christ Jesus, but in the form of God. Who is it that was crucified under Pontius Pilate? Christ Jesus, but in the form of a servant. And so of the several parts whereof He consists as man. Who is He who was not left in hell? Christ Jesus, but only in respect of His soul. Who was to rise on the third day, after being laid in the tomb? Christ Jesus, but solely in reference to His flesh. In reference, then, to each of these, He is likewise called Christ And yet all of them are not two, or three, but one Christ. On this account, therefore, did He say, "If ye loved me, ye would surely rejoice, because I go unto the Father;" for human nature is worthy of congratulation, in being so assumed by the only-begotten Word as to be constituted immortal in heaven, and, earthy in its nature, to be so sublimated and exalted, that, as incorruptible dust, it might take its seat at the right hand of the Father. In such a sense it is that He said He would go to the Father. For in very truth He went unto Him, who was always with Him. […]
30 more voices on this verse
The Church Fathers16 voices
He who has not grasped the manifest truths of the faith, obviously cannot have an understanding of its mysteries; because he has not the doctrine of the Gospel he is an alien to the hope of the Gospel. We must confess the Father to be in the Son and the Son in the Father, by unity of nature, by might of power, as equal in honour as Begetter and Begotten. But, perhaps you say, the witness of our Lord Himself is contrary to this declaration, for He says, The Father is greater than I. Is this, heretic, the weapon of your profanity? Are these the arms of your frenzy? Has it escaped you, that the Church does not admit two Unbegotten, or confess two Fathers? Have you forgotten the Incarnation of the Mediator, with the birth, the cradle, the childhood, the passion, the cross and the death belonging to it? When you were born again, did you not confess the Son of God, born of Mary? If the Son of God, of Whom these things are true, says, The Father is greater than I, can you be ignorant that the Incarnation for your salvation was an emptying of the form of God, and that the Father, unaffected by this assumption of human conditions, abode in the blessed eternity of His own incorrupt nature without taking our flesh? We confess that the Only-begotten God, while He abode in the form of God, abode in the nature of God, but we do not at once reabsorb into the substance of the divine unity His unity bearing the form of a servant. Nor do we teach that the Father is in the Son, as if He entered into Him bodily; but that the nature which was begotten by the Father of the same kind as His own, possessed by nature the nature which begot it: and that this nature, abiding in the form of the nature which begot it, took the form of human nature and weakness. […]
Why do you distort the Incarnation into a blasphemy? Why pervert the mystery of salvation into a weapon of destruction? The Father, Who glorifies the Son, is greater: The Son, Who is glorified in the Father, is not less. How can He be less, when He is in the glory of God the Father? And how can the Father not be greater? The Father therefore is greater, because He is Father: but the Son, because He is Son, is not less. By the birth of the Son the Father is constituted greater: the nature that is His by birth, does not suffer the Son to be less. The Father is greater, for the Son prays Him to render glory to the manhood He has assumed. The Son is not less, for He receives back His glory with the Father. Thus are consummated at once the mystery of the Birth, and the dispensation of the Incarnation. The Father, as Father, and as glorifying Him Who now is Son of Man, is greater: Father and Son are one, in that the Son, born of the Father, after assuming an earthly body is taken back to the glory of the Father.
(de Trin. ix) Or thus: If the Father is greater by virtue of giving, is the Son less by confessing the gift? The giver is the greater, but He to whom unity with that giver is given, is not the less.
For who is the Father? Must He not be the face of the Son, by reason of that authority which He obtains as the begotten of the Father? For is there not a natural propriety in saying of some personage greater (than yourself), That man is my face; he gives me his countenance? "My Father,"says Christ, "is greater than I." Therefore the Father must be the face of the Son.
For the Father is the entire substance, but the Son is a derivation and portion of the whole, as He Himself acknowledges: "My Father is greater than I." In the Psalm His inferiority is described as being "a little lower than the angels.
"Greater" is used when talking about size, time, dignity, power, or the cause of something. The Father cannot be called greater than the Son in size because he is incorporeal. He cannot be called greater than the Son in time because the Son is the creator of time. You can't say that he is greater in dignity either, because he was not made into something that he had not previously been, nor can you say he is greater in power since, "whatever the Father does, the Son does as well." And finally, no one can say the Father is greater because he is the cause of the Son's existence, because he is also the cause of our existence, and this would place the Son on a similar footing with us. Instead, see the words as expressing the honor that is given by the Son to the Father instead of devaluing the Son who speaks these words. You should also realize that what is greater is not necessarily of a different essence. One human being is called greater than another human being, just like one horse is called greater than another horse. If the Father is called greater, it does not immediately follow that he is of another substance. In a word, the comparison lies between beings of one substance, not between those of different substances. A human being is not properly said to be greater than a brute or an inanimate thing. Human beings are compared to human beings, just as brutes are compared with other brutes. The Father is therefore of one substance with the Son, even though he is called greater.
How then is "greater" to be understood? Does it pertain to the size of bodies? Or does it mean "more advanced" in age? Or does it mean "adorned with more virtue"? But all these things can be quantified—whatever can be perceived and measured. But in …
For it was fitting that He who was greater than all things after the Father, should have the Father, who alone is greater than Himself,
A commentator
Alexander of AlexandriaEpistles on the Arian Heresy, I.12 · Written before 328.
proposed
That He is equally with the Father unchangeable and immutable, wanting in nothing, and the perfect Son, and like to the Father, we have learnt; in this alone is He inferior to the Father, that He is not unbegotten. For He is the very exact …
A commentator
Alexander of AlexandriaEpistles on the Arian Heresy, I.12 · Written before 328.
proposed
Therefore to the unbegotten Father, indeed, we ought to preserve His proper dignity, in confessing that no one is the cause of His being; but to the Son must be allotted His fitting honour, in assigning to Him, as we have said, a generation from …
A commentator
Cyril of AlexandriaCommentary on the Gospel of John, Book 10 · Written before 444.
proposed
If ye loved Me, ye would have rejoiced, because I go unto the Father; for My Father is greater than I. CHAPTER I. That in nothing is the Son inferior to God the Father, but rather equal to and like Him in nature. He turns the occasion of sorrow into a source of solace, and plainly rebukes them because they do not rather rejoice at what now gives them pain: and at the same time tries to teach them, that those who practise an unaffected and sincere love towards others, must not merely seek their own pleasure and advantage, but rather to benefit those they love, when an opportunity to do this gives them inducement. Therefore also Paul exhorts us in the words: Love vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not its own. He speaks of some who seek not their own but others' good. For true love shows itself in our not only providing for our own advantage but also considering our neighbour's benefit. For our Saviour, in the words before us, persuades His disciples to lay this to heart. And, further, let us imprint the power of this thought in clearer characters on our hearts as on a tablet, and thereby attain unto the mystery of Christ. For a type taken from trifling things will oftentimes avail to enable us to arrive even at those things which we hold to admit of no comparison. It was pleasant then, for example, to the disciples of Paul that they should be always with him, but better for Paul to depart and be with Christ, as he has assured us by his own words. […]
A commentator
Cyril of AlexandriaCommentary on the Gospel of John, Book 10 · Written before 444.
proposed
You learnt, He says, from no other lips than Mine My departure hence, for you heard My sayings with your own ears, and what have I, Who cannot lie, promised unto you? I go away, and I come unto you. If then His words had threatened that His departure would leave them comfortless, and that their bereavement would be eternal, it was very likely that they would thereupon be dreadfully dismayed, and find it unbearable, and fall into excess of despondency. And whereas I said unto you not simply that I would go away, but that I would come again in due season, why then, He says, do you let into your hearts only the cause of grief, and slight by your forgetfulness that which is able to cheer. Let that which knows how to succour arise in you to combat that which affrights: and let the power of the Comforter wrestle with the incitements to grief. For it has been ordained that I should ascend to God the Father, but I have promised to come again. He allays then the agony of grief He found in His disciples; and just as a fond and good father, compelled for some needful purpose to take his children from the nurse that bears them, and seeing a flood of tears bedewing their delicate and dear cheeks, he tries every blandishment, and by always insisting on the good that will result from her absence, arms in some sort hope against grief, where the affections are most nearly concerned; so also our Lord Jesus Christ shields the souls of His Saints from sorrow. For He knew, being truly God, that His abandonment of them would be very grievous unto them, although He were ever with them by the Spirit. And this proves His love and extreme holiness. For to wish to be with Christ, how does not that most truly become the Saints? And of a truth the admirable Paul has this aim in view when he says: It is better to depart and be with Christ
A commentator
CyprianTreatise XII Three Books of Testimonies Against the Jews · Written before 258.
proposed
That no one should be made sad by death; since in living is labour and peril, in dying peace and the certainty of resurrection. In Genesis: "Then said the Lord to Adam, Because thou hast hearkened to the voice of thy wife, and hast eaten of that tree of which alone I commanded thee that thou shouldest not eat, cursed shall be the ground in all thy works; in sadness and groaning shalt thou eat of it all the days of thy life: thorns and thistles shall it cast forth to thee; and thou shalt eat the herb of the field in the sweat of thy brow. Thou shall eat thy bread until thou return unto the earth from which also thou wast taken; because earth thou art, and to earth thou shall go." Also in the same place: "And Enoch pleased God, and was not found afterwards: because God translated him." And in Isaiah: "All flesh is grass, and all the glory of it as the flower of grass. The grass withered, and the flower hath fallen away; but the word of the Lord abideth for ever." In Ezekiel: "They say, Our bones are become dry, our hope hath perished: we have expired. Therefore prophesy, and say, Thus saith the Lord, Behold, I open your monuments, and I will bring you forth from your monuments, and I will bring you into the land of Israel; and I will put my Spirit upon you, and ye shall live; and I will place you into your land: and ye shall know that I the Lord have spoken, and will do it, saith the Lord." Also in the Wisdom of Solomon: "He was taken away, lest wickedness should change his understanding; for his soul was pleasing to God." Also in the eighty-third Psalm: "How beloved are thy dwellings, Thou Lord of hosts? My soul desires and hastes to the courts of God." And in the Epistle of Paul to the Thessalonians: "But we would not that you should be ignorant, brethren, concerning those who sleep, that ye sorrow not as others which have no hope. […]
How great is the advantage of going out of the world, Christ Himself, the Teacher of our salvation and of our good works, shows to us, who, when His disciples were saddened that He said that He was soon to depart, spoke to them, and said, "If ye loved me, ye would surely rejoice because I go to the Father;" teaching thereby, and manifesting that when the dear ones whom we love depart from the world, we should rather rejoice than grieve. Remembering which truth, the blessed Apostle Paul in his epistle lays it down, saying, "To me to live is Christ, and to die is gain;" counting it the greatest gain no longer to be held by the snares of this world, no longer to be liable to the sins and vices of the flesh, but taken away from smarting troubles, and freed from the envenomed fangs of the devil, to go at the call of Christ to the joy of eternal salvation.
(Hom. lxxv. 4) Or thus: The Apostles did not yet know what the resurrection was of which He spoke when He said, I go, and come again to you; or what they ought to think of it. They only knew the great power of the Father. So He tells them: Though ye fear I shall not be able to save Myself, and do not trust to My appearing again after My crucifixion; yet when ye hear that I go to My Father, ye should rejoice, because I go to one greater, one able to dissolve and change all things. All this is said in accommodation to their weakness: as we see from the next words; And now I have told you before it come to pass; that when it does come to pass, ye may believe.
Sometimes, therefore, I [Jesus] say that I am equal to the Father, and at other times I say that the Father is greater. I am not contradicting myself, but I am showing that I am God and a human being—God through the lofty words, and …
The Medieval Church6 voices
You have heard that I said to you: I go and I come to you; above in the same chapter: "And if I go away" etc.; below in chapter sixteen: "Again I will see you, and your heart will rejoice, and your joy no one …
A commentator
Bernard of ClairvauxSermons on the Song of Songs, Sermon 20 · Written before 1153.
proposed
When the disciples were sad at the departure of their Master just before his ascension, after they had heard him talk about this subject, they heard him say: "If you loved me you would rejoice because I am going to the Father." How can he …
The Lord himself also says: "I and the Father are one." And again he says: "The Father is greater than I." Of whom it is also written that he was subject to his parents. What wonder then if from his humanity he asserts himself less than the Father in heaven, from which he was also subject to his parents on earth?
Then when he says, You heard me say to you, I go away, they were troubled because he was leaving them. But they were somewhat consoled because he added, and I will come to you. This did not completely console them because they were afraid …
If we say that the Father is the origin of the Son and greater than the Son, we do not suggest any precedence in time or superiority in nature of the Father over the Son (for through his agency he made the ages) or superiority in any other respect except causation. And we mean by this that the Son is begotten of the Father and not the Father of the Son, and the Father naturally is the cause of the Son. So then, whenever we hear it said that the Father is the origin of the Son and greater than the Son, let us understand it to mean in respect of causation.
Since the Lord saw that the apostles did not fully hope in His resurrection, and did not even know what it was, and therefore grieved greatly and were troubled at the thought of separation from Him, He condescends to their weakness and says: "I told …
The Puritans and the Awakening3 voices
God the Father is greater than I - As he was man. As God, neither is greater nor less than the other.
Ye have heard how I said unto you,....
And this which he said to them is designed for the comfort of all his faithful followers. Christ's Consolatory Discourse. 1 Let not your heart be troubled: ye believe in God, believe also in me.
The Nineteenth Century5 voices
I go away - To the Father by my death: And come again unto you - By my resurrection. Ye would rejoice - Because, as the Messiah, I am going to receive a kingdom, and power, and glory, for ever. Therefore as my friends ye should rejoice in my elevation, though for a while it may put you to the pain of being separated from me: besides, I am going that I may send you the Holy Spirit, which shall fill you with the fullness of God: on your own account, therefore, ye should have rejoiced and not mourned.
THE loving Jesus saw a shade of sadness fall upon the faces of the 12 while He talked to them of His departure. Though He was, Himself, to die, with His usual self-forgetfulness He only thought of them and He desired to comfort them—to comfort them about the present sorrow of His departure. See how skillfully, how wisely He drew upon their love for their comfort. The most common and usual source of comfort is Christ's love to us, but in this instance the most applicable and the most influential source of comfort was their love to Him.
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
If ye loved me, ye would rejoice, because I said, I go unto the Father, for my Father is greater than I--These words, which Arians and Socinians perpetually quote as triumphant evidence against the proper Divinity of Christ, really yield no intelligible sense on their principles.
THE loving Jesus saw a shade of sadness fall upon the faces of the 12 while He talked to them of His departure. Though He was, Himself, to die, with His usual self-forgetfulness He only thought of them and He desired to comfort them—to comfort them about the present sorrow of His departure. See how skillfully, how wisely He drew upon their love for their comfort. The most common and usual source of comfort is Christ's love to us, but in this instance the most applicable and the most influential source of comfort was their love to Him. He said, therefore, to them, "If you loved Me, you would rejoice because I said, I go unto the Father." It was well and wisely spoken, for He touched them upon a point in which they were very tender—if anything could move them to comfort, it would be His appeal to their loyal love. He had appealed to that, before, when He said, "If you love Me, keep My commandments," but now, in softer, sweeter, more tender tones, He seems to say, "If you love Me, cease your sorrow and begin to rejoice." The Lord may give us drink from that same spring. It is a lower spring compared with the upper spring of His own sweet love, but He may cause it to flow most preciously so that when we are not bold enough to drink of the higher stream, we may taste of this. If we are able to say, "You know all things, You know that I love You," we may be cheered by that Truth of God. "So surely as you do love Me," says Christ, "you will rejoice rather than sorrow because I said, I go unto My Father." Oh, what a blessed Master we serve, who quotes our love, not to blame us for its feebleness, but to draw a happy inference from it! So much does He desire our peace, our restfulness in His own dear Self, that even the love we give to Him, He gives back to us and bids us find comfort in it! Let that stand as a preface.
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
proposed
Ye have heard ... - Joh 14:2-3. If ye loved me - The expression is not to be construed as if they had then no love to him, for they evidently had; but they had also low views of him as the Messiah; they had many Jewish prejudices, and they were slow to believe his plain and positive declarations. This is the slight and tender reproof of a friend, meaning manifestly if you had proper love for me; if you had the highest views of my character and work; if you would lay aside your Jewish prejudices, and put entire, implicit confidence in what I say. Ye would rejoice - Instead of grieving, you would rejoice in the completion of the plan which requires me to return to heaven, that greater blessings may descend on you by the influences of the Holy Spirit. Unto the Father - To heaven; to the immediate presence of God, from whom all the blessings of redemption are to descend. For my Father is greater than I - The object of Jesus here is not to compare his nature with that of the Father, but his condition. Ye would rejoice that I am to leave this state of suffering and humiliation, and resume that glory which I had with the Father before the world was. You ought to rejoice at my exaltation to bliss and glory with the Father (Professor Stuart). The object of this expression is to console the disciples in view of his absence. This he does by saying that if he goes away, the Holy Spirit will descend, and great success will attend the preaching of the gospel, Joh 16:7-10. In the plan of salvation the Father is represented as giving the Son, the Holy Spirit, and the various blessings of the gospel. As the Appointer, the Giver, the Originator, he may be represented as in office superior to the Son and the Holy Spirit. The discourse has no reference, manifestly, to the nature of Christ, and cannot therefore be adduced to prove that he is not divine. […]
The words behind it
26 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| ἠκούσατε | ekousate | You heard | G191 → | 425 times |
| ὅτι | hoti | that | G3754 → | 1292 times |
| ἐγὼ | ego | I myself | G1473 → | 839 times |
| εἶπον | eipon | said | G2036 → | 925 times |
| ὑμῖν· | humin | to you; | G4771 → | 2973 times |
| ὑπάγω | hupago | I am going away | G5217 → | 79 times |
| καὶ | kai | and | G2532 → | 9120 times |
| ἔρχομαι | erchomai | I am coming | G2064 → | 628 times |
| πρὸς | pros | to | G4314 → | 700 times |
| ὑμᾶς. | humas | you. | G4771 → | 2973 times |
| εἰ | ei | If | G1487 → | 508 times |
| ἠγαπᾶτέ | egapate | you were loving | G25 → | 143 times |
| με, | me | Me, | G3165 → | 1936 times |
| ἐχάρητε | echarete | you have rejoiced | G5463 → | 74 times |
| ἂν | an | then would | G302 → | 165 times |
| ὅτι | hoti | that | G3754 → | 1292 times |
| πορεύομαι | poreuomai | I am going | G4198 → | 147 times |
| πρὸς | pros | to | G4314 → | 700 times |
| τὸν | ton | the | G3588 → | 19766 times |
| πατέρα, | patera | Father, | G3962 → | 410 times |
| ὅτι | hoti | because | G3754 → | 1292 times |
| ὁ | ho | the | G3588 → | 19766 times |
| πατὴρ | pater | Father | G3962 → | 410 times |
| μείζων | meizon | greater than | G3173 → | 243 times |
| μού | mou | I | G3165 → | 1936 times |
| ἐστιν. | estin | is. | G1510 → | 2333 times |
ἠκούσατεYou heard
ekousateG191 →425 times
ὅτιthat
hotiG3754 →1292 times
ἐγὼI myself
egoG1473 →839 times
εἶπονsaid
eiponG2036 →925 times
ὑμῖν·to you;
huminG4771 →2973 times
ὑπάγωI am going away
hupagoG5217 →79 times
καὶand
kaiG2532 →9120 times
ἔρχομαιI am coming
erchomaiG2064 →628 times
πρὸςto
prosG4314 →700 times
ὑμᾶς.you.
humasG4771 →2973 times
εἰIf
eiG1487 →508 times
ἠγαπᾶτέyou were loving
egapateG25 →143 times
με,Me,
meG3165 →1936 times
ἐχάρητεyou have rejoiced
echareteG5463 →74 times
ἂνthen would
anG302 →165 times
ὅτιthat
hotiG3754 →1292 times
πορεύομαιI am going
poreuomaiG4198 →147 times
πρὸςto
prosG4314 →700 times
τὸνthe
tonG3588 →19766 times
πατέρα,Father,
pateraG3962 →410 times
ὅτιbecause
hotiG3754 →1292 times
ὁthe
hoG3588 →19766 times
πατὴρFather
paterG3962 →410 times
μείζωνgreater than
meizonG3173 →243 times
μούI
mouG3165 →1936 times
ἐστιν.is.
estinG1510 →2333 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
5 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
1 Corinthians 11:3But I want you to understand that the head of every man is Christ, and the head of the woman is man, and the head of Christ is God.
it leads to
- Genesis 3:16
To the woman He said: “I will sharply increase your pain in childbirth; in pain you will bring forth children. Your desire will be for your husband, and he will rule over you.”
- Colossians 1:18
And He is the head of the body, the church; He is the beginning and firstborn from among the dead, so that in all things He may have preeminence.
- Colossians 3:18
Wives, submit to your husbands, as is fitting in the Lord.
- 1 Corinthians 3:23
and you belong to Christ, and Christ belongs to God.
- Ephesians 4:15
Instead, speaking the truth in love, we will in all things grow up into Christ Himself, who is the head.
- Genesis 3:16
Where this verse is studied
On this page
Studies31
On this verse
On this chapter
- “Great Is Truth.” The Three Guardsmen
- Asking in His Name
- Enoch Walked With God
- The Words Emunah and Pistis
- The Fruit of the Spirit
- How Scripture Shapes Christian Ethics
Show the next 6 titles
- Jesus on Himself
- Jesus on Prayer
- Jesus on the Father
- Jesus on the Holy Spirit
- Theological Words
- Knowing the Father
Show the next 6 titles
About John
This page draws on 32 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Alexander of Alexandria, Epistles on the Arian Heresy, I.12; Augustine of Hippo, ANSWER TO MAXIMUS 2.14.8; Augustine of Hippo, Catena Aurea by Aquinas; Augustine of Hippo, Tractates on John 78; Basil of Caesarea, AGAINST EUNOMIUS 4; Bernard of Clairvaux, Sermons on the Song of Songs, Sermon 20; Bonaventure, Commentary on John, Chapter 14; Charles Spurgeon, The Metropolitan Tabernacle Pulpit, Sermon No. 1871: “Love's Transformations—a Communion Meditation” (lightly modernized text, CCEL edition); Cyprian, Treatise XII Three Books of Testimonies Against the Jews; Cyprian, Treatise VII. On the Mortality; Cyril of Alexandria, Commentary on the Gospel of John, Book 10; Didymus the Blind, FRAGMENTS ON JOHN 17; Gregory the Dialogist, Forty Gospel Homilies, Homily 25; Hilary of Poitiers, ON THE TRINITY 9.51; Hilary of Poitiers, ON THE TRINITY 9.56; Hilary of Poitiers, Catena Aurea by Aquinas; Irenaeus, AGAINST HERESIES 2.28.8; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Calvin, Commentary on the Gospel according to John; John Chrysostom, Homilies on the Gospel of John; John Chrysostom, Catena Aurea by Aquinas; John Damascene, ORTHODOX FAITH 1.8; John Gill, Exposition of the New Testament (1746-1748); John Wesley, Explanatory Notes upon the New Testament; Matthew Henry, Commentary on the Whole Bible; Methodius of Olympus, Methodius Discourse VII. Procilla; Tertullian, Against Praxeas; Theodoret of Cyrus, DIALOGUE 1.56; Theophylact of Ohrid, Commentary on John and Thomas Aquinas, Commentary on John.