Yohanes 1:7

1:7 He came as a witness ¹  to testify ²  about the light, so that everyone ³  might believe through him.

Yohanes 5:40

5:40 but you are not willing to come to me so that you may have life.

Yohanes 5:42

5:42 but I know you, that you do not have the love of God ⁴  within you.

Yohanes 6:62

6:62 Then what if you see the Son of Man ascending where he was before? ⁵ 

Yohanes 6:67

6:67 So Jesus said to the twelve, “You don’t want to go away too, do you?” ⁶ 

Yohanes 7:47

7:47 Then the Pharisees answered, ⁷  “You haven’t been deceived too, have you? ⁸ 

Yohanes 8:45

8:45 But because I am telling you ⁹  the truth, you do not believe me.

Yohanes 12:45

12:45 and the one who sees me sees the one who sent me. ¹⁰ 

Yohanes 14:1

Jesus’ Parting Words to His Disciples

14:1 “Do not let your hearts be distressed. ¹¹  You believe in God; ¹²  believe also in me.

Yohanes 21:10

21:10 Jesus said, ¹³  “Bring some of the fish you have just now caught.”

[1:7]  ¹ tn Grk “came for a testimony.”

[1:7]  sn Witness is also one of the major themes of John’s Gospel. The Greek verb μαρτυρέω (marturew) occurs 33 times (compare to once in Matthew, once in Luke, 0 in Mark) and the noun μαρτυρία (marturia) 14 times (0 in Matthew, once in Luke, 3 times in Mark).

[1:7]  ² tn Or “to bear witness.”

[1:7]  ³ tn Grk “all.”

[5:42]  ⁴ tn The genitive in the phrase τὴν ἀγάπην τοῦ θεοῦ (thn agaphn tou qeou, “the love of God”) could be translated as either a subjective genitive (“God’s love”) or an objective genitive (“love for God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, the emphasis would be on the love God gives which in turn produces love for him, but Jesus’ opponents are lacking any such love inside them.

[6:62]  ⁵ tn Or “he was formerly?”

[6:67]  ⁶ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “do you?”).

[7:47]  ⁷ tn Grk “answered them.”

[7:47]  ⁸ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “have you?”).

[8:45]  ⁹ tn Or “because I tell you.”

[12:45]  ¹⁰ sn Cf. John 1:18 and 14:9.

[14:1]  ¹¹ sn The same verb is used to describe Jesus’ own state in John 11:33, 12:27, and 13:21. Jesus is looking ahead to the events of the evening and the next day, his arrest, trials, crucifixion, and death, which will cause his disciples extreme emotional distress.

[14:1]  ¹² tn Or “Believe in God.” The translation of the two uses of πιστεύετε (pisteuete) is difficult. Both may be either indicative or imperative, and as L. Morris points out (John [NICNT], 637), this results in a bewildering variety of possibilities. To complicate matters further, the first may be understood as a question: “Do you believe in God? Believe also in me.” Morris argues against the KJV translation which renders the first πιστεύετε as indicative and the second as imperative on the grounds that for the writer of the Fourth Gospel, faith in Jesus is inseparable from faith in God. But this is precisely the point that Jesus is addressing in context. He is about to undergo rejection by his own people as their Messiah. The disciples’ faith in him as Messiah and Lord would be cast into extreme doubt by these events, which the author makes clear were not at this time foreseen by the disciples. After the resurrection it is this identification between Jesus and the Father which needs to be reaffirmed (cf. John 20:24-29). Thus it seems best to take the first πιστεύετε as indicative and the second as imperative, producing the translation “You believe in God; believe also in me.”

[21:10]  ¹³ tn Grk “said to them.”