Yohanes 5:21

5:21 For just as the Father raises the dead and gives them life, ¹  so also the Son gives life to whomever he wishes. ² 

Yohanes 5:26

5:26 For just as the Father has life in himself, thus he has granted the Son to have life in himself,

Yohanes 11:25

11:25 Jesus said to her, “I am the resurrection and the life. The one who believes in me will live ³  even if he dies,

Yohanes 14:6

14:6 Jesus replied, ⁴  “I am the way, and the truth, and the life. ⁵  No one comes to the Father except through me.

Yohanes 14:1

Jesus’ Parting Words to His Disciples

14:1 “Do not let your hearts be distressed. ⁶  You believe in God; ⁷  believe also in me.

Kolose 1:1

Salutation

1:1 From Paul, ⁸  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 3:4

3:4 When Christ (who is your ⁹  life) appears, then you too will be revealed in glory with him.

Kolose 3:1

Exhortations to Seek the Things Above

3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.

Yohanes 1:2

1:2 The Word ¹⁰  was with God in the beginning.

Yohanes 5:11

5:11 But he answered them, “The man who made me well said to me, ‘Pick up your mat ¹¹  and walk.’”

Wahyu 22:1

22:1 Then ¹²  the angel ¹³  showed me the river of the water of life – water as clear as crystal – pouring out ¹⁴  from the throne of God and of the Lamb,

[5:21]  ¹ tn Grk “and makes them live.”

[5:21]  ² tn Grk “the Son makes whomever he wants to live.”

[11:25]  ³ tn That is, will come to life.

[14:6]  ⁴ tn Grk “Jesus said to him.”

[14:6]  ⁵ tn Or “I am the way, even the truth and the life.”

[14:1]  ⁶ 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]  ⁷ 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.”

[1:1]  ⁸ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[3:4]  ⁹ tc Certain mss (B^[*^] D¹ H 0278 1739 Ï sy sa) read ἡμῶν (Jhmwn, “our”), while others (Ì⁴⁶ א C D* F G P Ψ 075 33 81 1881 al latt bo) read ὑμῶν (Jumwn, “your”). Internally, it is possible that the second person pronoun arose through scribal conformity to the second person pronoun used previously in v. 3 (i.e., ὑμῶν) and following in v. 4 (ὑμεῖς, Jumeis). But in terms of external criteria, the second person pronoun has superior ms support (though there is an Alexandrian split) and ἡμῶν may have arisen through accident (error of sight) or scribal attempt to universalize the statement since all Christians have Jesus as their life. See TCGNT 557.

[1:2]  ¹⁰ tn Grk “He”; the referent (the Word) has been specified in the translation for clarity.

[5:11]  ¹¹ tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in v. 8.

[22:1]  ¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[22:1]  ¹³ tn Grk “he”; the referent (the angel mentioned in 21:9, 15) has been specified in the translation for clarity.

[22:1]  ¹⁴ tn Grk “proceeding.” Water is more naturally thought to pour out or flow out in English idiom.